Three books of occult philosophy or magic

i-

*- vs

r » *- ■ ' ■ ■■ ' -

*<

JV,iL *'-'\\- -! *i ' -»,<••> -J > J.' ^' ', j^s !^: s-

1 • s ■: ■

'i t \

DEC 20\Wi

THREE BOOKS OF

OCCULT PHILOSOPHY OR MAGIC

BY THE FAMOUS MYSTIC

/

HENRY CORNELIUS AGRIPPA

VON NETTESHEIM

COUNSELOR TO CHARLES THE FIFTH, EMPEROR OF GERMANY, AND
JUDGE OF THE PREROGATIVE COURT.

T

BOOK ONE — NATURAL MAGIC

WHICH INCIiTJDES

THE EARLY LIFE OF AGRIPPA, HIS SEVENTY-FOUR CHAPTERS ON

NATURAL MAGIC, NEW NOTES, ILLUSTRATIONS, INDEX,

AND OTHER ORIGINAL AND SELECTED MATTER.

EDITED BY

WILLIS F. WHITEHEAD

By Direction of the Brotherhood of Magic:
THE MAGIC MIRROR

A MESSAGE TO MYSTICS CONTAINING FULL, INSTRUCTIONS ON ITS MAKE AND USE.

" A quaint and curious volume of forgotten lore."— Poe.

CHICAGO
HAHN & WHITEHEAD

1898

I^i^qV*^ ^

Copyrighted,

November 17, 1897, by

Hahn & Whitehead, Chicago.

HENRY CORNELIUS AGRIPPA.

6J1

if ^ if ^ ir i^ -k

^ THIS -Cz WORK i^

• OF • OCCULT •
^ PHILOSOPHY, i^
if OR <1X NATURAL ^

i^ MAGIC, • BY ■j:;r
if i^ if ^ if ^ if THAT ^ PURE if ^ ir i^ if -d if
i:i MYSTIC, • THINKER i^ AND lir TEACHER, * SCHOLAR, ^

* STATESMAN, * PHILOSOPHER ^ AND i:^ AUTHOR, *

^ HENRY ^ CORNELIUS ^ AGRIPPA ^

• WAS i;:? BROUGHT i^ FORTH t; BY i^ HIM * THOUGH *
•5:1? SLANDER, i^ EDICT, * AND -j^ ENEMIES i^ OPPOSED. -^
if ^ if i^ if i^ ic ^b:e^ lived, if ^ ic i:^ if ^ if

iZ toiled * AND 1!^

• TRIUMPHED IN *
•i^ THIS -Cz CAUSE, i^
if iz TO ^ THOSE *
iz WHO • HAVE i^r
if AiIIrLOVEi^IrFOR •
-Cz TRUTH • AND t!!?

• MYSTIC iz ART *
ir THIS • NEW -i^
if EDITION • IS •
^ DEDICATED. * -^

if i^ if -Cz if iz if

A^rippa.

Mr. Henry Morley, an eminent English scholar, in his Life of Cornelius
Agrippa, makes these tributary statements:

He secured the hest honors attainable in art and arms ; was acquainted
with eight languages, being the master of six. His natural bent had been
from early youth to a consideration of Divine Mysteries. To learn these
and teach them to others had been at all times his chief ambition. He is
distinguished among the learned for his cultivation of Occult Philosophy,
upon which he has written a complete work.

CONTEI^TS.

Introductory.

Editors Preface 13

Early Life of Agrippa 15

Cornelius Agrippa to the Reader 25

Agrippa to Trithemius 28

Trithemius to Agrippa 31

Natural Ma^ic.

I. How Magicians Collect Virtues from the Three-
fold World, is Declared in these Three Books . . 33

II. What Magic Is, What are the Parts thereof and

Hoiv the Professors thereof must he Qualified . . 34

III. Of the Four Elements, their Qualities, and Mut-

ual Mixtions 38

IV. Of a Three fold Consideration of the Elements . . 40

V. Of the Wonderful Natures of Fire and Earth. . . 42 x.

VI. Of the Wonderful Natures of Water, Air and

Winds 44

VII. Of the Kinds of Compounds, tvhat Relation they
stand in to the Elements, and tvhat Relation
there is betwixt the Elements themselves and
the Soul, Senses and Dispositions of Men 53

VIII. How the Elements are in the Heavens, in Stars,
in Devils, in Angels, and, lastly, in God him-
self 55

5

6 LIST OF CONTENTS.

IX. Of the Virtues of things Natural, depending

immediately upon Elements 58

X. Of the Occult Virtues of Things 59

X XI. How Occult Virtues are Infused into the several
kinds of Things by Ideas, through the Help
of the Soul of the World, and Bays of the
Stars; and what Things abound most ivith
this Virtue 62

XII. How it is that Particular Virtues are Infused
into Particular Individuals, even of the same
Species 64

XIII. Whence the Occult Virtues of Things Proceed . . 65

XIV. Of the Spirit of the World, What It Is, and hoio

by way of medium It Unites occult Virtues to
their Subjects 69

!' XV. How loe must Find Out and Examine the Vir-
tues of Tilings by way of Similitude 71

XVI. Hoiu the Operations of several Virtues Pass
from one thing into another, and are Com-
municated one to the other 74

XVII. How by Enmity and Friendship the Virtues of

things are to be Tried and Found Out 75

XVIII. Of the Inclinations of Enmities 78

XIX. How the Virtues of Things are to be Tried and
Found Out, which are in them Specifically, or
in any one Individual by way of Special Gift . 82

XX. The Natural Virtues are in some Things
throughout their Whole Substance, and in
other Things in Certain Parts and Members. 83

XXI. Of the Virtues of Things ivhich are in them
only in their Life Time, and Such as Remain
in them even After their Death 85

LIST OF CONTENTS. 7

XXII. How Inferior Things are Subjected to Supe-
rior Bodies, and lioiv the Bodies, Actions,
and Dispositions of Men are Ascribed to
Stars and Signs 87

XXIII. How ive shall Know tvhat Stains Natural

Things are Under, and tvhat Tilings are
Under the Sun, ivhich are called Solary ... 91

XXIV. What Things are Lunary, or Under the

Power of the Moon 95

XXV. What Things are Saturnine, or Under the

Power of Saturn 97 -

XXVI. What Things are Under the Poiver of Jupi-
ter, and are called Jovial 100 ^

XXVII. What Things are Under the Poiver of Mars,

and are called Martial 101 •

XXVIII. What Things are Under the Power of Venus,

and are called Venereal 102

XXIX. What Things are Under the Power of Mer-
cury, and are called Mercurial 103

XXX. That the Whole Sublunary World, and those
Things which are in It, are Distributed to
Planets 104

XXXI. How Provinces and Kingdoms are Distributed

to Planets 105

XXXII. What Things are Under the Signs, the Fixed

Stars, and their Images 107

XXXIII. TJie Seals and Characters of Natural Things . 110^

XXXIV. How, by Natural Things and their Virtues,

ive may Draw Forth and Attract the Influ-
ences and Virtues of Celestial Bodies 114 —

XXXV. Of the Mixtions of Natural Things, one with

another, and their Benefit 115

8 LIST OF CONTENTS.

XXXVI. Of the Union of Mixed Things, and the
Introduction of a More Noble Form, and
the Senses of Life 117

XXXVII. How, by some certain Natural and Artificial
Preparations, We May Attract certain
Celestial and Vital Gifts 118

XXXVIII. Hoiv We May Draiv not only Celestial and
y Vital but also certain Intellectual and

Divine Gifts from Above 121

XXXIX. That We May, by some certain Matters of
the World, Stir Up the Gods of the World
and their Ministering Spirits 123

XL. Of Bindings; ivhat Sort they are of, and in

ivhat Ways they are ivont to be Done .... 124

XLI. Of Sorceries, and their Poiver 125

XLII. Of the Wonderful Virtues of some Kinds of

Sorceries 127

XLIII. Of Perfumes or Suffumigations; their Man-
ner and Poiver 132

XLIV. The Composition of some Fumes appropri-
ated to the Planets 135

^ XLV. Of Collyries, Unctions, Love- Medicines, and

their Virtues 137

XLVI. Of Natural Alligations and Suspensions . . 139

Y^ XLVII. Of Magical Rings and their Compositions . 141

XL VIII. Of the Virtue of Places, and what Places

are Suitable to every Star 143

y XLIX. Of Light, Colors, Candles and Lamps, and
^1 to what Stars, Houses and Elements sev-
eral Colors are Ascribed 146

L. Of Fascination, and the Art thereof 150

LIST OF CONTENTS. ' 9

LI. Of certain Observations, Producing ivonderful

Virtues 152

LII. Of the Countenance and Gesture, the Habit and
the Figure of the Body, and to tuhat Stars
any of these do Ansioer; tahence Physiognomy,
and Bletoposcopy, and Chiromancy, Arts of
Divination, have their Grounds ... 155

LIII. Of Divination, and the Kinds thereof 158

LIV. Of divers certain Animals, and other things,

luhich have a Signification in Auguries 161

LV. How Auspicias are Verified by the Light of Nat-
ural Instinct, and of some Rules of Finding
of It Out 169

LVI. Of the Soothsaying s of Flashes and Light-
nings, and how Monstrous and Prodigious
Tilings are to be Interpreted 175

LVII. Of Geomancy, Hydromancy, Aeromancy, and

Pyromancy, Four Divinations of Elements . . 177

LVIII. Of the Reviving of the Dead, and of Sleeping

or Hibernating (luanting victuals) Many /^
Years together 180

LIX. Of Divination by Dreams 184

LX. Of Madness, and Divinations ivhich are made
lohen men are awake, and of the Power of
a Melancholy Humor, by ivhich Spirits are
sometimes induced into Men's Bodies 186

LXI. Of the Forming of Man, of the External Senses,
also those Inward, and the Mind; and of the
Tfiree-fold Appetite of the Soul, and Passions
of the Will 190

LXII. Of the Passions of the Mind, their Original

Source, Differences, and Kinds 194

/

V

10 LIST OF CONTENTS.

LXIII. How the Passions of the Mind change the
proper Body by changing its Accidents and
moving the Spirit 195

LXIV. How the Passions of the Mind change the
Body by way of Imitation from some
Resemblance; of the Transforming and
Translating of Men, and tvhat Force the
Imaginative Power hath, not only over the
Body but the Soul 197

LXV. Hoiv the Passions of the Mind can Work of

themselves upon Another's Body 200

LXVI. That the Passions of the Mind are Helped by
a Celestial Season, and hoiv Necessary the
Constancy of the Mind is in every Work. . . 203

LXVII. Hotu the Mind of Man may be Joined with
the Mind of the Stars, and Intelligences of
the Celestials, and, together with them,
Impress certain tvonderful Virtues upon
inferior Things 204

LXVIII. How our Mind can Change and Bind inferior

Things to the Ends ivhich we Desire 206

LXIX. Of Speech, and the Occult Vfrtue of Words. . 207

LXX. Of the Virtue of Proper Names 208

LXXI. Of many Words joined together, as in Sen-
tences and Verses; and of the Virtues and

Astrictions of Charms 210

LXXII. Of the wonderful Power of Enchantments . . 213

LXXIII. Of the Virtue of Writing, and of Making

Imprecations, and Inscriptions 215

LXXIV. Of the Proportion, Correspondency, and Re-
duction of Letters to the Celestial Signs and
Planets, According to various Tongues, and
a Table thereof 216

LIST OF CONTENTS. 11

By Henry Morley.

Criticism on Agrippa's Natural Magic 221

Agrippa and the Rosicrucians 223

Exposition of the Cabala 231 _-

Neio Table of the Cabala and Tarot (specially compiled) . 240

The Mirific Word ' 242

Beuchlin the Mystic 244

Agrippa Expounds Beuchlin 252

The NobUity of Woman 255

Original and Selected.

Order of the Empyrean Heaven 269

Symbols of the Alchemists 275

The Magic Mirror, a Message to Mystics 279 >

Illustrations and Etchings.

Henry Cornelius Agrippa Frontispiece

Title-page of 1651 Edition, facing 32

Grand Solar Man, facing 90

Calamus 94

Characters of Nature 112

Divine Letters 113

Cabalistical Table of Co-ordinate Characters 220

Tree of the Cabala, three full-page etchings, facing .... 238

The Empyrean Heaven, facing 268

Rosicruxiian Symbol of the Spirit of Nature, facing. . . . 270

Symbols of the Alchemists 276

The Occult Philosophy.

Judicious Reader: This is true and sublime Occult Philosophy. To
understand the mysterious influences of the intellectual world upon the
celestial, and of hoth upon the terrestrial; and to know how to dispose and
fit ourselves so as to he capable of receiving the superior operations of
these worlds, whereby we may be enabled to operate wonderful things by a
natural power— to discover the secret counsels of men, to increase riches,
to overcome enemies, to procure the favor of men, to expel diseases, to pre-
serve health, to prolong life, to renew youth, to foretell future events, to
see and know things done many miles off, and such like as these. These
things may seem incredible, yet read but the ensuing treatise and thou
Shalt see the possibility confirmed both by reason and example.

—J. F., the translator of the English edition of 1651.

1

PREFACE.

In the last half of 1509 and the first months of 1510,
Cornelius Agrippa, known in his day as a Magician,
gathered together all the Mystic lore he had obtained
by the energy and ardor of youth and compiled it into
the elaborate system of Magic, in three books, known
as Occult Philosophy, the first book of which — Natural
Magic — constitutes the present volume. Agrippa pub-
lished his Occult Philosophy, with additional chap-
ters, in 1533. The only English translation appeared
in London in 1651. It is a thoroughly edited and
revised edition of this latter work that we produce.
Some translating has been done and missing parts sup-
plied. The reader is assured that while we have mod-
ified some of the very broad English of the seventeenth
century, that he has a thoroughly valid work. Due
care has been taken to preserve all the quaintness of
the English text as far as consistent with plain read-
ing. We have endeavored to do full justice to our
author, the demands of those purely mystical, and the
natural conservatism of the antiquary and collector.
In this we believe we have fully succeeded.

The life of Agrippa, up to the time of writing his
Occult Philosophy, is also given, drawn mostly from
Henry Morley's excellent life of Cornelius Agrippa.

That part of the volume credited to Mr. Morley
may be designated as an honest skeptic's contribution
to Mysticism, and his chapters are produced entire, as
justice to both him and Agrippa cannot be done other-
wise, and they are an especially valuable part of Mys-
tic literature.

13

14 editor's preface.

The table of the Cabala, newly compiled for this
volume, will be found to possess superior features over
all others.

Following the above we give a chapter on the Em-
pyrean Heaven, which will explain much that our
author has written. It is derived mainly from an old
occult work on " Physic. "

The Symbols of the Alchemists will be found both
useful and instructive. The chapter on the Magic
Mirror, which ends the work, is believed to be the best
contribution on the subject extant.

All the original illustrations and some new and
selected ones will be found, as also various etchings of
characters. That one on the Empyrean Heaven con-
tains, we have cause to believe, some of the very hid-
den knowledge relating to the Lost Word. It is a
much older plate than the work it was taken from.

Some parts of the volume will interest those who
love to work out hidden things.

The editor conveys his warmest thanks to those
friends who have encouraged him in the work — on the
Cabala table, the illustration of the Grand Solar Man
and the translating — outside of which he has not asked
or received any help. This being the case our friends
will please excuse any particular thing that may not
sound pleasantly to the ear.

A general index will be inserted in the third and
concluding volume of the Occult Philosophy.

EARLY LIFE OF CORNELIUS AGRIPPA.

At Cologne, on the 14th of September, 1486, there
was born into the noble house of Nettesheim a son,
whom his parents called in baptism Henry Cornelius
Agrippa. Some might, at first thought, suppose that
the last of the three was a Christian name likely to
find especial favor with the people of Cologne, the
site of whose town, in days of Roman sovereignty,
Marcus Agrippa's camp suggested and the colony of
Agrippina fixed. But the existence of any such pre-
dilection is disproved by some volumes filled with the
names of former natives of Cologne. There were as
few Agrippas there as elsewhere, the use of the name
being everywhere confined to a few individuals taken
from a class that was itself not numerous. A child
who came into the world feet-foremost was called an
Agrippa by the Romans, and the word itself, so Aulus
Gellius explains it, was invented to express the idea,
being compounded of the trouble of the woman and
the feet of the child. The Agrippas of the sixteenth
century were usually sons of scholars, or of persons in
the upper ranks, who had been mindful of a classic
precedent; and there can be little doubt that a pecu-
liarity attendant on the very first incident in the life
here to be told was expressed by the word used as
appendix to an already sufiicient Christian name.

The son thus christened became a scholar and a sub-
ject of discussion among scholars, talking only Latin
to the world. His family name. Von Nettesheim, he
never latinised, inasmuch as the best taste suggested
that — ^if a Latin designation was most proper for a
scholar — he could do, or others could do for him,

2 15

16 EARLY LIFE OF AGRIPPA.

nothing simpler than to set apart for literary purposes
tliat half of his real style which was already com-
pletely Roman. Henry Cornelius Agrippa von Net-
tesheim became therefore to the world what he is
also called in this narrative — Cornelius Agrippa.

He is the only member of the family of Nettesheim
concerning whom any records have been left for the
instruction of posterity. Nettesheim itself is a place
of little note, distant about twenty-five miles to the
southwest of Cologne, It lies in a valley, through
which flows the stream from one of the small sources
of the Roer. The home of the Von Nettesheims, when
they were not personally attached to the service of
the emperor, was at Cologne. The ancestors of Cor-
nelius Agrippa had been for generations in the service
of the royal house of Austria; his father had in this
respect walked in the steps of his forefathers, and
from a child Cornelius looked for nothing better than
to do the same.

It is proper to mention that among the scholars of
Germany one, who before the time of Agrippa was
known as the most famous of magicians, belonged to
the same city of Cologne; for there, in the thirteenth
Century, Albertus Magnus taught, and it is there that
he is buried.

Born in Cologne did not mean in 1486 what it has
meant for many generations almost until now — born
into the darkness of a mouldering receptacle of relics.
Then the town was not priest-ridden, but rode its
priests. For nearly a thousand years priestcraft and
handicraft have battled for predominance within its
walls. Priestcraft expelled the Jews, banished the
weavers, and gained thoroughly the mastery at last.
But in the time of Cornelius Agrippa handicraft was
uppermost, and in sacred Cologne every trader and
mechanic did his part in keeping watch on the arch-

TROUBLES OF THE JEWS. 17

bishop. Europe contained then but few cities that
were larger, busier, and richer, for the Rhine was a
main highway of commerce, and she was enriched, not
only by her manufacturers and merchants, but, at the
same time also, by a large receipt of toll. Commerce
is the most powerful antagonist to despotism, and in
whatever place both are brought together one of them
must die.

Passing by the earlier times to about the year 1350
there arose a devilish persecution of the Jews in many
parts of Europe, and the Jews of Cologne, alarmed by
the sufferings to which others of their race had been
exposed, withdrew into their houses, with their wives
and children, and burnt themselves in the midst of
their possessions. The few who had flinched from
this self-immolation were banished, and their houses
and lands, together with all the land that had belonged
to Cologne Jews, remained as spoils in the hands of
the Cologne Christians. All having been converted
into cash, the gains of the transaction were divided
equally between the town and the archbishop. The
Jews, twenty years later, were again allowed to reside
in the place on payment of a tax for the protection
granted them.

In 1369 the city was again in turmoil, caused by a
dispute concerning privileges between the authorities
of the church and the town council. The weavers, as
a democratic body, expressed their views very strong
and there was fighting in the streets. The weavers
were subdued; they fled to the churches, and were
slain at the altars. Eighteen hundred of them, all
who survived, were banished, suffering, of course,
confiscation of their property, and Cologne being
cleared of all its weavers — who had carried on no
inconsiderable branch of manufacture — their guild was
demolished. This event occurred twenty years after

18 * EARLY LIFE OF AGRIPPA.

the town had lost, in the Jews, another important
part of its industrial population, and the proud city
thus was passing- into the first stage of its decay.

In 1388 an university was established at Colog-ne,
upon the model of the University of Paris. Theology
and scholastic philosophy were the chief studies culti-
vated in it, and they were taught in such a way as to
win many scholars from abroad. Eight years after-
wards, churchmen, nobles, and traders were again con-
testing their respective claims, and blood was again
shed in the streets. The nobles, assembled by night
at a secret meeting, were surprised, and the final con-
quest of the trading class was in that way assured.
A new constitution was then devised, continuing in
force during the lifetime of Cornelius Agrippa.

The Von Nettesheims were likely to be on better
terms with the archbishop than with the party who
opposed him, and they were in the emperor's service.
This must have influenced the early years of Agrippa.
In these early years he displayed a rare aptitude for
study, and, as Cologne was an university town and
printing, discovered shortly before his birth, was car-
ried on there in the production of Latin classics, the
writings of ascetics, scholastics, and mystics like
Thomas Aquinas and Albertus Magnus, it was only
natural he should avail his eager desire for knowledge
at these sources. . He was remarkably successful in
the study of European languages also, becoming pro-
ficient in several. Thus his years of home training
were passed until he arrived at the age when princes
are considered fit to be produced at court. He then
left Cologne and became an attendant on the Emperor
of Germany, Maximilian the First, whom he served
first as a secretary, afterwards for seven years as a
soldier. At the age of twenty he was employed on
secret service by the German court. At this time

FORMS A MYSTIC BROTHERHOOD. 19

Spain was in a chaotic political condition. Ferdinand,
the widower of Isabella, was excluded from the crown
after his wife's death, that inheritance having passed
with his daughter Joanna, as a dower, to her husband
Philip, who was the son of Maximilian. In Septem-
ber, 1506, Philip died, shortly before having declared
war against France. Thus it was that Cornelius went
to Paris, ostensibly to attend the university there, but
in reality to keep Maximilian advised of the important
news regarding the French. In the capacity of secret
service, in which he was engaged more than once, he
showed himself abundantly able to preserve diplo-
matic secrets, though concerning his own affairs he
was open, frank, and free. Thus he is silent in regard
to official duties at this time. In attending the uni-
versity Agrippa came in contact with several other
minds who had a love for the occult — mystics who
found in him a natural leader to guide them into the
realms of the unknown. With these he organized a
secret band of Theosophists, or possibly Rosicrucians.
Among these mystics was one more prominent as the
friend of Agrippa, who might be regarded as second in
leadership, an Italian by the name of Blasius Caesar
Landulphus, who afterwards became noted in medi-
cine, and also a professor in the University of Pavia.
Among them were MM. Germain, advocate, and author
of a history of Charles V., etc.; Gaigny, theologian,
linguist, Latin poet, and successively procurator, rec-
tor, and chancellor of the Paris University; Charles
Foucard, M. de Molinflor, Charles de Bouelles, canon,
professor of theology, and author of works on meta-
physics and geometry, among which he treated of the
quadrature of the circle and the cubication of the
sphere, and other unusual matters; Germain de Brie,
canon, linguist, and writer of Greek verse; MM. Fasch,
Wigand, and Clairchamps; and Juanetin Bascara de

20 EARLY LIFE OF AGRIPPA.

Gerona, a young- Catalonian nobleman, temporarily at
Paris while on his way to the court of Maximilian,

Disturbances in Spain had spread to Arag^on and
Catalonia, and in the district of Tarragon the Catalo-
nians had chased one of their local masters, the Senor
de Gerona, the last named of the secret band above.
Agrippa and his friends devised a plan whereby Gerono
could be restored to his estates. The capture of a
fortification known as the Black Fort was necessary
to the enterprise, and to effect this a daring stratagem
was decided upon. As the whole province of Tarragon
could thus be held against the rebellious peasantry it
was believed the emperor, Maximilian, would sanction
the enterprise in behalf of his kin, and Gerona went
to the German court for this purpose. Agrippa also
returned to Cologne for a season early in 1507.

It was over a year afterwards when the plans of the
conspirators were carried out. The Black Fort was
captured, as planned, by a stratagem. After remain-
ing there for a time, Agrippa was sent with some
others to garrison the place of Gerona at Villarodona.
Landulph had, meanwhile, gone to Barcelona, and it
and it was deemed prudent that Gerono, the peasants
of the whole country being now in arms, should join
him there. Gerona was, however, captured by the
infuriated rustics, who immediately organized them-
selves in great force to storm his castle and extermi-
nate the garrison there, who, in Gerona 's absence, were
under the charge of Agrippa. Timely warning of the
attack was conveyed to the garrison. To escape by
breaking through the watches of the peasantry was
madness, to remain was equally futile. But one way
of escape presented itself — an old, half -ruined tower
three miles distant, situated in one of the mountain
wildernesses which characterize the district of Vails.
The tower stood in a craggy, cavernous valley, where

ADVENTURES IN SPAIN. 21

the broken mountains make way for a gulf containing-
stagnant waters, and jagged, inaccessible rocks hem
it in. At the gorge by which this place is entered
stood the tower, on a hill which was itself surrounded
by deep bogs and pools, while it also was within a
ring of lofty crags. There was but one way to this
tower, except when the ground was frozen, and these
events happened in the midsummer of 1508. The way
among the pools was by a narrow path of stone, with
turf walls as hedges. The site of the tower made it
inexpugnable in summer time. It was owned by an
abbot, who gave them permission to occupy and fortify
it. This they accordingly done, having a poor bailiff,
in charge of the place, for company.

The retreat to the tower was safely accomplished
under cover of night. Gerona's place was sacked the
next day by the peasants, who sought fiercely for the
German, as they termed Agrippa. The hiding place of
the conspirators becoming known, the flood of wrath
poured down towards the tower, but the strength of
the position was then felt. With a barricade of over-
thrown w^agons the sole path to the besieged was
closed, and behind this barrier they posted themselves
with their arquebuses, of which one only sufficed to
daunt a crowd of men accustomed to no weapons
except slings or bows and arrows. The peasantry,
discovering that the tower was not to be stormed, set-
tled down to lay strict siege to the place and thereby
starve its little garrison into surrender.

Perilous weeks were passed by the adventurers, but
more formidable than actual conflict was the famine
consequent on their blockade. Perrot, the keeper,
taking counsel with himself as how to help his guests
and rid himself of them at the same time, explored
every cranny of the wall of rock by which they were
surrounded. Clambering among the wastes, with feet

22 EARLY LIFE OF AGRIPPA.

accustomed to the difficulties of the mountain, hei dis-
covered at last a devious and rugged way, by which
the obstacles of crag and chasm were avoided and the
mountain top reached. Looking down from there he
saw how, on the other side, the mountain rose out of
a lake, known as the Black Lake, having an expanse
of about four miles, upon the farther shore of which
his master's abbey stood. He found a way to the lake
through a rocky gorge, but from there to the abbey
was a long way, and, to men without a boat, the lake
was a more impassible barrier than the mountain. He
returned to the tower, where the little garrison heard
the result of his explorations. It was seen that a boat
was necessary to effect an escape, and to procure that
a letter would have to be sent through the ranks of
the vigilant besiegers, whose sentries were posted at all
points, and who allowed no one to approach the tower;
not even the good abbot himself, who had vainly tried
to turn the peasants from their purpose.

Under these circumstances the ingenuity of Agrippa
was severely tested, and he justified the credit he had
won for subtle wit. The keeper had a son, a shepherd-
boy, and Agrippa disfigured him with stains of milk-
thistle and the juice of other herbs, befouled his skin
and painted it with shocking spots to imitate the
marks of leprosy, fixed his hair into a filthy bunch,
dressed him like a beggar, and gave him a crooked
branch for a stick, within which there was scooped a
hollow for the letter. Upon the boy so disguised — a
fearful picture of the outcast leper — the leper's bell
was hung, his father seated him on an ox, and led him
by night across the marshes by the ford, where he left
him. Stammering, as he went, petitions for alms, the
boy walked without difficulty by a very broad road
made for ham among the peasantry, who regarded his
approach with terror and fled from his path. The let-

THE ESCAPE. ■ 23

ter was safely delivered, the boy returning" the next
day with the desired answer, ringing his bell at the
border of the marsh at dark for his father to bring
him in. Agrippa and his companions spent the night
in preparations for departure. Towards dawn they
covered their retreat by a demonstration of their usual
state of watchfulness, fired their guns, and gave other
indications of their presence. This done, they set
forth, in dead silence, carrying their baggage, and
were guided by Perrot, the keeper, to the summit.
There they lay gladly down among the stones to rest,
while their guide descended on the other side and
spread a preconcerted signal, a white cloth, upon a
rock. When he returned they ate the breakfast they
had brought with them, all sitting with their eyes
towards the lake. At about nine o'clock two fisher-
men's barks were discerned, which hoisted a red flag,
the good abbot's signal. Rejoicing at the sight of
this, the escaped men fired off their guns in triumph
from the mountain-top, a hint to the besieging peas-
antry of their departure, and, at the same time, a sig-
nal to the rescuers. Still following Perrot, they next
descended, along ways by him discovered, through the
rocky gorge, to the meadows that bordered the lake.
Entering the boats, before evening they found them-
selves safe under the abbot's roof. The day of this
escape was the 14th of August, 1508. They had been
suffering siege, therefore, during almost two months
in the mountain fastness.

Cornelius Agrippa being safe could quit the scene,
and done so without waiting to see how the difficulty
would be solved between the Catalonian peasants and
their master. It perplexed him much that he had no
tidings of Landulph, his closest friend. The abbot
advised him to go to court again, but Agrippa replied
that he had no mind to risk being again sent upon

24 EARLY LIFE OF AGRIPPA.

hazardous missions. After remaining" several days in
the abbey he set out, with an old man and his servant
Stephen, for Barcelona. Antonius Xanthus, the com-
panion of Agrippa, had seen much of the rough side
of the world, was useful as a traveling companion,
and became a member of Agrippa 's secret league.

Not finding" Landulph at Barcelona the* traveled to
Valentia. From there they sailed for Italy, and by
way of the Balearic Islands and Sardinia they went to
Naples, where, disheartened by not finding Landulph,
they shipped for Leghorn, and then traveled to Avig-
non. There they learned, from a traveling merchant,
that Landulph was at Lyons. The friends now corre-
sponded, Cornelius writing December 17th — nearly four
months after he had left the abbey in search of his
friend, the 24th of August. We may imagine many of
the things these friends wrote each other. It was the
suggestion of Agrippa that all the members of their
league be called together that they might be absolved
of their oaths regarding the Spanish conspiracy and
to resume, once more, their former pleasant relations.
He also hoped that Landulph might be able to visit
him at Avignon and talk their secrets over, as he was
unable to leave for Lyons, his funds being exhausted,
until after the lapse of a little time.

The foregoing account, which has been condensed
from Mr. Henry Morley's excellent Life of Cornelius
Agrippa, is continued in that part of this volume that
starts with the heading of "Agrippa and the Rosicru-
cians. " Agrippa 's life now becomes so interwoven
with mysticism that we give Morley's account in full.
The next chapters in his life are replete with the frui-
tion of his mystic nature, its full-blown flower being
The Occult Philosophy, or Three Books of Magic,
the writing of which completes his early life.

CORNELIUS AGRIPPA TO THE READER.

I do not doubt but the title of our book of Occult
Philosophy, or of Magic, may by the rarity of it allure
many to read it, amongst which, some of a disordered
judgment and some that are perverse will come to hear
what I can say, who, by their rash ignorance, may take
the name of Magic in the worse sense and, though
scarce having seen the title, cry out that I teach for-
bidden Arts, sow the seed of heresies, offend the pious,
and scandalize excellent wits; that I am a sorcerer,
and superstitious and devilish, who indeed am a Magi-
cian: to whom I answer, that a Magician doth not,
amongst learned men, signify a sorcerer or one that is
superstitious or devilish; but a wise man, a priest, a
prophet; and that the Sybils were Magicianesses, and
therefore prophesied most clearly of Christ; and that
Magicians, as wise men, by the wonderful secrets of
the world, knew Christ, the author of the world, to be
born, and came first of all to worship him; and that
the name of Magic was received by philosophers, com-
mended by divines, and is not unacceptable to the
Gospel. I believe that the supercilious censors will
object against the Sybils, holy Magicians and the
Gospel itself sooner than receive the name of Magic
into favor. So conscientious are they that neither
Apollo nor all the Muses, nor an angel from heaven
can redeem me from their curse. Whom therefore I
advise that they read not our writings, nor understand
them, nor remember them. For they are pernicious
and full of poison; the gate of Acheron is in this
book; it speaks stones — let them take heed that it
beat not out their brains. But you that come without

25

26 HENRY CORNELIUS AGRIPPA'S

prejudice to read it, if you have so much discretion of
prudence as bees have in gathering* honey, read
securely, and believe that you shall receive no little
profit, and much pleasure; but if you shall find any
thing's that may not please you, let them alone and
make no use of them, for I do not approve of them,
but declare them to you. But do not refuse other
things, for they that look into the books of physicians
do, together with antidotes and medicines, read also
of poisons. I confess that Magic teacheth many
superfluous things, and curious prodigies for ostenta-
tion; leave them as empty things, yet be not ignorant
of their causes. But those things which are for the
profit of men — for the turning away of evil events, for
the destroying of sorceries, for the curing of diseases,
for the exterminating of phantasms, for the preserv-
ing of life, honor, or fortune — may be done without
offense to God or injury to religion, because they are,
as profitable, so necessary. But I have admonished
you that I have writ many things rather narratively
than affirmatively; for so it seemed needful that we
should pass over fewer things, following the judg-
ments of Platonists and other Gentile Philosophers
when they did suggest an argument of writing to our
Y' purpose. Therefore if any error have been committed,

or any thing hatli been spoken more freely, pardon my
youth, for I wrote this being scared a young man, that
I may excuse myself, and say, whilst I was a child I
spake as a child, and I understood as a child, but being
become a man, I retracted those things which I did
being a boy, and in my book of the vanity and uncer-
tainty of Sciences I did, for the most part, retract this
book. But here, haply, you may blame me again, say-
ing, " Behold, thou, being a youth, didst write, and
now, being old, hast retracted it; what, therefore, hast
thou set forth? " I confess, whilst I was very young, I

ADDRESS TO THE READER. 27

set upon the writing- of these books, but, hoping* that
I should set them forth with corrections and enlarg-e-
ments — and for that cause I g"ave them to Trithemius, a
Neapolitanian Abbot, formerly a Spanhemensian, a
man very industrious after secret thing's. But it hap-
pened afterwards that, the work being- intercepted,
before I finished it, it was carried about imperfect and
impolished, and did fly abroad in Italy, in France, in
Germany, through many men's hands; and some men,
whether more impatiently or imprudently I know not,
would have put it thus imperfect to the press, with
which mischief, I, being- affected, determined to set it
forth myself, thinking- that there mig-ht be less danger
if these books came out of my hands with some amend-
ments than to come forth, torn and in fragments, out
of other men's hands. Moreover, I thought it no
crime if I should not suffer the testimony of my youth
to perish. Also, we have added some chapters and
inserted many things which did seem unfit to pass by,
which the curious reader shall be able to understand
by the inequality of the very phrase, for we were un-
willing to begin the work anew and to unravel all that
we had done, but to correct it and put some flourish
upon it. "Wherefore, I pray thee, courteous reader,
weigh not these things according to the present time
of setting them forth, but pardon my curious youth if
thou find any thiug in them that may displease thee.

When Agrippa first wrote his Occult Philosophy he
sent it to his friend Trithemius, an Abbot of Wurtz-
burg, with the ensuing letter. Trithemius detained the
messenger until he had read the manuscript and then
answered Agrippa 's letter with such sound advice as
mystics would do well to follow for all time to come.
Trithemius is known as a mystic author and scholar.

28 HENRY CORNELIUS AGRIPPA'S

AGRIPPA TO TRITHEMIUS.

To R. P. D. John Trithemius, an Abbot of Saint James, in
the Suburbs of Herbipolis, Henry Cornelius Agrippa of
Nettesheim sendeth Greeting:

When I was of late, most reverend father, for a
while conversant with you in your Monastery of Herb-
ipolis, we conferred together of divers things concern-
ing Chemistry, Magic, and Cabala, and of other things,
which as yet lie hid in Secret Sciences and Arts; and
then there was one great question amongst the rest —
Why Magic, whereas it was accounted by all ancient
philosophers to be the chiefest science, and by the
ancient wise men and priests was always held in great
veneration, came at last, after the beginning of the
Catholic Church, to be always odious to and suspected
by the holy Fathers, and then exploded by Divines,
and condemned by sacred Canons, and, moreover, by
all laws and ordinances forbidden? Now, the cause,
as I conceive, is no other than this, viz. : Because, by
a certain fatal depravation of times and men, many
false philosophers crept in, and these, under the name
of Magicians, heaping together, through various sorts
of errors and factions of false religions, many cursed
superstitions and dangerous rites, and many wicked
sacrileges, even to the perfection of Nature; and the
same set forth in many wicked and unlawful books, to
which they have by stealth prefixed the most honest
name and title of Magic; hoping, by this sacred title,
to gain credit to their cursed and detestable fooleries.
Hence it is that this name of Magic, formerly so hon-
orable, is now become most odious to good and honest
men, and accounted a capital crime if any one dare
profess himself to be a Magician, either in doctrine or

CORRESPONDENCE WITH TRITHEMIUS. 29

works, unless haply some certain old doting woman,
dwelling- in the country, would be believed to be skill-
ful and have a divine power, that she (as saith Apu-
leis the satirist) "can throw down the heaven, lift up
the earth, harden fountains, wash away mountains,
raise up ghosts, cast down the Gods, extinguish the
stars, illuminate hell," or, as Virgil sings:

She'll promise Uj her charms to cast great cares,
Or ease the minds of men, and make the Stars
For to go back, and rivers to stand still,
And raise the nightly ghosts even at her ivill;
To make the earth to groan, and trees to fall
From the mountains

Hence those things which Lucan relates of Thessala
the Magicianess, and Homer of the omnipotency of
Circe. Whereof many others, I confess, are as well of
a fallacious opinion as a superstitious diligence and
pernicious labor; for when they cannot come under a
wicked art yet they presume they may be able to cloak
themselves under that venerable title of Magic.

These things being so, I wondered much and was not
less indignant that, as yet, there had been no man who
had either vindicated this sublime and sacred discipline
from the charge of impiety or had delivered it purely
and sincerely to us. What I have seen of our modern
writers— Roger Bacon, Robert of York, an Englishman,
Peter Apponus, Albertus [Magnus] the Teutonich,
Arnoldas de villa Nova, Anselme the Parmensian,
Picatrix the Spaniard, Cicclus Asculus of Florence,
and many other writers of an obscure name— when
they promise to treat of Magic do nothing but relate
irrational tales and superstitions unworthy of honest
men. Hence my spirit was moved, and, by reason
partly of admiration, and partly of indignation, I was
willing to play the philosopher, supposing that I

30 HENRY CORNELIUS AGRIPPA'S

should do no discommendable work — seeing* I have
been always from my youth a curious and undaunted
searcher for wonderful effects and operations full of
mysteries — if I should recover that ancient Magic (the
discipline of all wise men) from the errors of impiety,
purify and adorn it with its proper lustre, and vindi-
cate it from the injuries of calumniators; which thing,
though I long deliberated of it in my mind, I never
durst undertake; but after some conference betwixt
us of these things, at Herbipolis, your transcending*
knowledge and learning, and your ardent adhortation,
put courage and boldness into me. There selecting"
the opinions of philosophers of known credit, and
purging the introduction of the wicked (who, dissem-
blingly, and with a counterfeited knowledge, did teach
that traditions of Magicians must be learned from
very reprobate books of darkness or from institutions
of wonderful operations), and, removing all darkness,
I have at last composed three compendious books of
Magic, and titled them Of Occult Philosophy, being" a
title less offensive, which books I submit (you excel-
ling in the knowledge of these things) to your cor-
rection and censure, that if I have wrote anything
which may tend either to the contumely of Nature,
offending God, or injury of religion, you may condemn
the error; but if the scandal of impiety be dissolved
and purged, you may defend the Tradition of Truth;
and that you would do so with these books, and Magic
itself, that nothing may be concealed which may be
profitable, and nothing approved of which cannot but
do hurt; by which means these three books, having
passed your examination with approbation, may at
length be thought worthy to come forth with good
success in public, and may not be afraid to come under
the censure of posterity.

Farewell, and pardon these my hold undertakings.

CORRESPONDENCE WITH TRITHEMIUS. 31

TRITHEMIUS TO AGRIPPA.

John Trithemms, Abbot of Saint James of Herbipolis, for-
merly of Spanhemittj to his Henry Cornelius Agrippa of
Nettesheim, health and love:

Your work, most renowned Agrippa, entitled Of
Occult Philosophy, which you have sent by this bearer
to me, has been examined. With how much pleasure
I received it no mortal tongue can express nor the pen
of any write. I wondered at your more than vulgar
learning- — that you, being so young, should penetrate
into such secrets as have been hid from most learned
men; and not only clearly and truly but also properly
and elegantly set them forth. Whence first I give you
thanks for your good will to me, and, if I shall ever
be able, I shall return you thanks to the utmost of my
power. Your work, which no learned man can suffi-
ciently commend, I approve of. Now that you may
proceed toward higher things, as you have begun, and
not suffer such excellent parts of wit to be idle, I do,
with as much earnestness as I can, advise, in treat and
beseech you that you would exercise yourself in labor-
ing after better things, and demonstrate the light of
true wisdom to the ignorant, according as you yourself
are divinely enlightened. Neither let the considera-
tion of idle, vain fellows withdraw you from your pur-
pose; I say of them, of whom it is said, " The wearied
ox treads hard, " whereas no man, to the judgment of
the wise, can be truly learned who is sworn to the
rudiments of one only faculty. But you have been by
God gifted with a large and sublime wit, and it is not
that you should imitate oxen but rather birds; neither
think it sufficient that you study about particulars,
but bend your mind confidently to universals; for by

32 DEDICATED TO HERM ANNUS.

SO much the more learned any one is thought, by how
much fewer things he is ignorant of. Moreover, your
wit is fully apt to all things, and to be rationally
employed, not in a few or low things, but many and
sublimer. Yet this one rule I advise you to observe —
that you communicate vulgar secrets to vulgar friends,
but higher and secret to higher and secret friends only:
Give hay to an ox, sugar to a parrot only. Understand
my meaning, lest you be trod under the oxen's feet, as
oftentimes it falls out. Farewell, my happy friend,
and if it lie in my power to serve you, command me,
and according to your pleasure it shall without delay
be done; also, let our friendship increase daily; write
often to me, and send me some of your labors I earn-
estly pray you. Again farewell.

From our Monastery of Peapolis, the 8th day of April,
A. D. MDX.

In January, 1531, Agrippa wrote from Mechlin to
Hermann of Wied, Archbishop of Cologne, to whom
he dedicated his Occult Philosophy. In this letter he
says: "Behold! amongst such things as were closely
laid up — the books Of Occult Philosophy, or of Magic,'''
" a new work of most ancient and abstruse learning; "
*'a doctrine of antiquity, by none, I dare say, hitherto
attempted to be restored." "I shall be devotedly
yours if these studies of my youth shall by the author-
ity of your greatness come into knowledge," "seeing
many things in them seemed to me, being older, as
most profitable, so most necessary to be known. You
have therefore the work, not only of my youth but of
my present age," "having added many things."

The etching inserted at this place is made from the
title page of the only complete English edition of the
Occult Philosophy of Magic heretofore published.

THREE BOOKS

OF

Occult Philofophy,

WRITTEN BY

Henry Comelim Agrlppa,

NETTESHEIM,

Counfeller to G h a r l e ^ the Fifth,

Emperor of Germany :

AND

ludge of the Prerogative Court*

Tranflated out of the Latin into the
Englifb Tongue^ By ^* F.

Zomiofjy Ptinted by R, W. for Gregory Moute^ and are to

be Told at the Sign of the three Bibles neer the

Weft-end of 'Pmls. i6%i.

THE FIRST OF THREE BOOKS ENTITLED

OF

OCCULT PHILOSOPHY OR MAGIC

WRITTEN BY THAT FAMOUS MAN

HENRY CORNELIUS AGRIPPA, Knight,

AND DOCTOR OF BOTH LAWS, COUNSELLOR TO CESAR'S SACRED
MAJESTY, AND JUDGE OF THE PREROGATIVE COURT.

T

BOOK ONE. — NATURAL MAGIC.

CHAPTER I.

Hoio Magicians Collect Virtues from the Three-fold Worlds

is Declared in these Three Books.

Seeing there is a Three -fold World — Elementary,
Celestial and Intellectual — and every inferior is gov-
erned by its superior, and receiveth the influence of
the virtues thereof, so that the very Original and
Chief Worker of all doth by angels, the heavens, stars,
elements, animals, plants, metals and stones convey
from Himself the virtues of His Omnipotency upon
us, for whose service He made and created all these
things: Wise men conceive it no way irrational that it
should be possible for us to ascend by the same de-
grees through each World, to the same very original
World itself, the Maker of all things and First Cause,

33

34 HENRY CORNELIUS AGRIPPA'S

from whence all things are and proceed; and also to
enjoy not only these virtues, which are already in the
more excellent kind of things, but also besides these,
to draw new virtues from above. Hence it is that
they seek after the virtues of the Elementary World,
through the help of physic, and natural philosophy in
the various mixtions of natural things; then of the
Celestial World in the rays, and influences thereof,
according to the rules of Astrologers, and the doc-
trines of mathematicians, joining the Celestial virtues
to the former: Moreover, they ratify and confirm all
these with the powers of divers Intelligences, through
\ the sacred ceremonies of religions. The order and
process of all these I shall endeavor to deliver in
these three books : Whereof the first contains Natural
Magic, the second Celestial, and the third Ceremonial.
But I know not whether it be an unpardonable pre-
sumption in me, that I, a man of so little judgment
and learning, should in my very youth so confidently
set upon a business so difficult, so hard and intricate
as this is. Wherefore, whatsoever things have here
already, and shall afterward be said by me, I would
not have anyone assent to them, nor shall I myself,
any further than they shall be approved of by the
universal church and the congregation of the faithful.

CHAPTER II.

What Magic is, What are the Parts thereof, and How the
Professors thereof must be Qualified.

Magic is a faculty of wonderful virtue, full of most
high mysteries, containing the most profound con-
templation of most secret things, together with the
nature, power, quality, substance and virtues thereof,
as also the knowledge of whole Nature, and it doth

PHILOSOPHY OF NATURAL MAGIC. 35

instruct us concerning the differing and agreement of
things amongst themselves, whence it produceth its
wonderful effects, by uniting the virtues of things
through the application of them one to the other, and
to their inferior suitable subjects, joining and knitting
them together thoroughly by the powers and virtues
of the superior Bodies. This is the most perfect and
chief Science, that sacred and sublimer kind of Phi-
losophy, and lastly the most absolute perfection of all
most excellent Philosophy. For seeing that all regu-
lative Philosophy is divided into Natural, Mathemat-
ical and Theological: (Natural Philosophy teacheth
the nature of those things which are in the world,
searching and inquiring into their causes, effects, times,
places, fashions, events, their whole and parts, also

The Number and the Nature of those things,

Called Elements — ivhat Fire, Earth, Aire forth brings;

From ivhence the Heavens their beginnings had;

Whence Tide, ivhence Bainboiu, in gay colors clad.

What makes the Clouds that gathered are, and black,

To send forth Lightnings, and a ThundWing crack;

What doth the Nightly Flames, and Comets make;

WJiat makes the Earth to swell, and then to quake;

WJiat is the Seed of Metals, and of Gold;

Wliat Virtues, Wealth, doth Nature^s Coffer hold.

All these things doth Natural Philosophy, the
viewer of Nature, contain, teaching us, according to
Virgil's Muse:

Whence all things floiv —
Whence Mankind, Beast; ivhence Fire, ivhence Rain and Snow;
Wlience Earthquakes are; why the whole Ocean beats
Over his banks and then again retreats;
Whence strength of Herbs, whence Courage, rage of Brutes
All kinds of Stone, of creeping Things, and Fruits,

36 HENRY CORNELIUS AGRIPPA'S

But Mathematical Philosophy teacheth us to know
the quantity of natural bodies, as extended into three
dimensions, as also to conceive of the motion and
course of celestial bodies.

As in great haste,
What makes the golden Stars to march so fast?
What makes the Moon sometimes to mask her face.
The Sun also, as if in some disgrace?

And, as Virgil sings:

How tW Sun doth rule with twelve Zodiac Signs,
The Orb thafs measured round about with Lines —
It doth the Heavens^ Starry Way make known,
And strange Eclipses of the Sun and Moon;
Arcturns also, and the Stars of Bain,
The Seven Stars likewise, and Charles, his wain;
Why Winter Suns make towards the West so fast;
What makes the Nights so long ere they be past?

All which are understood by Mathematical Philos-
ophy.

Hence, by the Heavens ive may foreknow
The Seasons all; times for to reap and soiv.
And when ^tisfit to launch into the deep.
And when to war, and when in peace to sleep;
And when to dig up trees, and them again
To set, that they may bring forth amain.

Now Theological Philosophy, or Divinity, teacheth
what God is, what the Mind, what an Intelligence, what
an Angel, what a Devil, what the Soul, what Religion,
what sacred Institutions, Rites, Temples, Observa-
tions, and sacred Mysteries are. It instructs us also
concerning Faith, Miracles, the virtues of Words and
Figures, the secret operations and mysteries of Seals;

PHILOSOPHY OF NATURAL MAGIC. . 37

and, as Apuleius saith, it teacheth us rightly to under-
stand and to be skilled in the Ceremonial Laws, the
equity of Holy things and rule of Religions. But to
recollect myself.)

These three principal faculties* Magic comprehends,
unites and actuates; deservedly, therefore, was it by
the Ancients esteemed as the highest and most sacred
Philosophy. It was, as we find, brought to light by
most sage authors and most famous writers; f amongst
which principally Zamolxis and Zoroaster were so
famous that many believed they were the inventors of
this Science. Their track Abbaris the Hyperborean,
Charmondas, Damigeron, Eudoxus, Hermippus fol-
lowed. There were also other eminent, choice men, as
Mercurius Tresmegistus, Porphyrins, lamblicus, Ploti-
nus, Proclus, Dardanus, Orpheus the Thracian, Gog the
Grecian, Germa the Babylonian, Apollonius of Tyana.
Osthanes also wrote excellently of this Art, whose
books being as it were lost, Democritus. of Abdera
recovered, and set them forth with his own Commen-
taries. Besides, Pythagoras, Empedocles, Democritus,
Plato, and many other renowned Philosophers trav-
elled far by sea to learn this Art; and being returned,
published it with wonderful devoutness, esteeming of
it as a great secret. Also it is well known that
Pythagoras and Plato went to the Prophets of Mem-
phis to learn it, and travelled through almost all
Syria, Egypt, Judea, and the Schools of the Caldeans
that they might not be ignorant of the most sacred
Memorials and Records of Magic, as also that they
might be furnished with Divine things. Whosoever,

* Natural, Mathematical and Theological (Spiritual) Philosophy.

+ The author here gives a valuable list of mystic writers and teachers up
to A. D. 1509. At this date Agrippa was a " teacher of theology " at Dole,
France, where he "attracted great attention by his lectures; but having
by his bitter satires on the monks drawn upon himself the hatred of that
body, he was accused of heresy, and obliged to leave," going to Cologne.

38 HENRY CORNELIUS AGRIPPA'S

therefore, is desirous to study in this Faculty, if he be
not skilled in Natural Philosophy, wherein are dis-
covered the qualities of things, and in which are found
the occult properties of every Being, and if he be not
skillful in the Mathematics, and in the Aspects, and
Figures of the Stars, upon which depends the sublime
virtue and property of every thing; and if he be not
learned in Theology, wherein are manifested those
immaterial substances, which dispense and minister
all things, he cannot be possibly able to understand
the rationality of Magic. For there is no work that is
done by mere Magic, nor any work that is merely Mag-
ical, that doth not comprehend these three Faculties.

CHAPTER III.

0/ the Four Elements^ their Qualities, and Mutual Mix-
tions.

There are four Elements, and original grounds of all
corporeal things — Fire, Earth, Water, Air — of which
all elemented inferior bodies are compounded; not by
way of heaping them up together, but by transmuta-
tion and union; and when they are destroyed they are
resolved into Elements. For there is none of the
sensible Elements that is pure, but they are more or
less mixed, and apt to be changed one into the other:
Even as Earth becoming dirty, and being dissolved,
becomes Water, and the same being made thick and
hard, becometh Earth again; but being evaporated
through heat, passeth into Air, and that being kindled,
passeth into Fire; and this being extinguished, returns
back again into Air; but being cooled again after its
burning, becomes Earth, or Stone, or Sulphur, and this
is manifested by Lightning. Plato also was of that
opinion, that Earth was wholly changeable, and that

PHILOSOPHY OF NATURAL MAGIC. 39

the rest of the Elements are changed, as into this, so
into one another successively. But it is the opinion of
the subtler sort of Philosophers, that Earth is not
chang-ed, but relented and mixed with other Elements,
which do dissolve it, and that it returns back into
itself again.* Now, every one of the Elements hath
two specifical qualities — the former whereof it retains
as proper to itself; in the other, as a mean, it agrees
with that which comes next after it. For Fire is hot
and dry, the Earth dry and cold, the Water cold and
moist, the Air moist and hot. f And so after this man-
ner the Elements, according to two contrary qualities,
are contrary one to the other, as Fire to Water, and
Earth to Air. Moreover, the Elements are upon
another account opposite one to the other: For some
are heavy, as Earth and Water, and others are light,
as Air and Fire. Wherefore the Stoics called the
former passives, but the latter actives. And yet once
again, Plato distinguisheth them after another man-
ner, and assigns to every one of them three qualities,
viz., to the Fire brightness, thinness and motion, but
to the Earth darkness, thickness and quietness. And
according to these qualities the Elements of Fire and
Earth are contrary. But the other Elements borrow
their qualities from these, so that the Air receives two
qualities of the Fire, thinness and motion, and one of
the Earth, viz., darkness. In like manner Water

* Agrippa teaches here and in the chapter following that matter, or sut)-
stance, however much its elementary forms may change, is eternaii, thus
denying the dogma that God " created '" all things " out of nothing."

t Tabular ly stated: proper mean

QUALITY. QUALITY.

Fire is — hot and dry.

Earth is., dry and cold.

Water is . . cold and moist.

Air is moist and hot.

As to these qualities— Fire is contrary to Water, and Earth to Air. This
exposition of the "qualities" astrologers should note, for while the books
give the same matter the " proper " and " mean " qualities are not given.

40 HENRY CORNELIUS AGRIPPA'S

receives two qualities of the Earth, darkness and
thickness, and one of Fire, viz., motion. But Fire is
twice more thin than Air, thrice more movable, and
four times more bright; and the Air is twice more
bright, thrice more thin, and four times more movable
than Water. Wherefore Water is twice more bright
than Earth, thrice more thin, and four times more
movable.* As therefore the Fire is to the Air, so Air
is to the Water, and Water to the Earth; and again, as
the Earth is to the Water, so is the Water to the Air,
and the Air to the Fire. And this is the root and
foundation of all bodies, natures, virtues and wonder-
ful works; and he which shall know these qualities of
the Elements, and their mixtions, shall easily bring to
pass such things that are wonderful, and astonishing,
and shall be perfect in Magic.

CHAPTER IV.

Of a Three-fold Consideration of the Elements.

There are, then, as we have said, four Elements,
without the perfect knowledge whereof we can effect
nothing in Magic. Now each of them is three-fold,
that so the number of four may make up the number
of twelve; and by passing by the number of seven
into the number of ten, there may be a progress to the
supreme Unity, upon which all virtue and wonderful
operation depends. Of the first Order are the pure
Elements, which are neither compounded nor changed,
nor admit of mixtion, but are incorruptible, and not of
which, but through which the virtues of all natural
things are brought forth into act. No man is able to
declare their virtues, because they can do all things
upon all things. He which is ignorant of these, shall

*Tlie unity of ttie contrasts between the four elements is here shown.

PHILOSOPHY OF NATURAL MAGIC. - 41

never be able to bring to pass any wonderful matter.
Of the second Order are Elements that are com-
pounded, changeable and impure, yet such as may by
art be reduced to their pure simplicity, whose virtue,
when they are thus reduced to their simplicity, doth
above all things perfect all occult and common opera-
tions of Nature; and these are the foundation of the
whole Natural Magic. Of the third Order are those
Elements, which originally and of themselves are not
Elements, but are twice compounded, various and
changeable one into the other.* They are the infalli-
ble Medium, and therefore are called the middle nature,
or Soul of the middle nature: Very few there are that
understand the deep mysteries thereof. In them is,
by means of certain numbers, degrees and orders, the
perfection of every effect in anything soever, whether
Natural, Celestial or Supercelestial; they are full of
wonders and mysteries, and are operative, as in Magic
Natural, so in Divine: For from these, through them,
proceed the bindings, loosings and transmutations of
all things, the knowing and foretelling of all things
to come, also the driving forth of evil and the gaining
of good spirits. Let no man, therefore, without these
three sorts of Elements, and the knowledge thereof,
be confident that he is able to work any thing in the
occult Sciences of Magic and Nature. But whosoever
shall know how to reduce those of one Order into
those of another, impure into pure, compounded into
simple, and shall know how to understand distinctly
the nature, virtue and power of them in number,
degrees and order, without dividing the substance, he
shall easily attain to the knowledge and perfect oper-
ation of all Natural things and Celestial secrets.

*Such as heat, light and electricity; astral magnetism, attraction and
vibration; form, number and color; occult principles of natural law; the
immutable attributes of time, space and substance.

42 HENRY CORNELIUS AGRIPPA'S

CHAPTER V.

Of the Wonderful Natures of Fire and Earth.

There are two things, saith Hermes, viz., Fire and
Earth, which are sufficient for the operation of all
wonderful things: the former is active, the latter pas-
sive. Fire, as saith Dionysius, in all things, and
through all things, comes and goes away bright; it is
in all things bright, and at the same time occult and
unknown. When it is by itself (no other matter com-
ing to it, in which it should manifest its proper action)
it is boundless and invisible, of itself sufficient for
every action that is proper to it, movable, yielding
itself after a manner to all things that come next to
it, renewing, guarding Nature, enlightening, not com-
prehended by lights that are veiled over, clear, parted,
leaping back, bending upwards, quick in motion, high,
always raising motions, comprehending another, not
comprehended itself, not standing in need of another,
secretly increasing of itself, and manifesting its great-
ness to things that receive it; Active, Powerful, Invis-
ibly present in all things at once; it will not be affronted
or opposed, but as it were in a way of revenge, it will
reduce, on a sudden, things into obedience to itself;
incomprehensible, impalpable, not lessened, most rich
in all dispensations of itself. Fire, as saith Pliny, is
the boundless and mischievous part of the nature of
things, it being a question whether it destroys or pro-
duceth most things. Fire itself is one, and penetrates
through all things, as say the Pythagorians, also
spread abroad in the Heavens, and shining: but in the
infernal place straitened, dark and tormenting; in
the mid ivay it partakes of both. Fire, therefore, in
itself is one, but in that which receives it, manifold;
and in differing subjects it is distributed in a different
manner, as Cleanthes witnesseth in Cicero. That fire.

PHILOSOPHY OF NATURAL MAGIC. 43

then, which we use is fetched out of other things. It
is in stones, and is fetched out by the stroke of the
steel; it is in Earth, and makes that, after digg^ing up,
to smoke; it is in Water, and heats springs and wells;
it is in the depth of the Sea, and makes that, being
tossed with w^inds, warm; it is in the Air, and makes
it (as we oftentimes see) to burn. And all animals and
living things whatsoever, as also all vegetables, are
preserved by heat; and everything that lives, lives by
reason of the inclosed heat. The properties of the
Fire that is above, are heat, making all things fruitful,
and light, giving life to all things. The properties of
the infernal Fire are a parching heat, consuming all
things, and darkness, making all things barren. The
Celestial and bright Fire drives away spirits of dark-
ness; also this, our Fire made with wood, drives away
the same, in as much as it hath an analogy with and
is the veliiculum of that Superior light; as also of him
who saith, "I am the Light of the World," which is
true Fire, the Father of Lights, from whom every
good thing, that is given, comes; sending forth the
light of His Fire, and communicating it first to the
Sun and the rest of the Celestial bodies, and by these,
as by mediating instruments, conveying that light into
our Fire. As, therefore, the spirits of darkness are
stronger in the dark, so good spirits, which are Angels
of Light, are augmented, not only by that light, which
is Divine, of the Sun, and Celestial, but also by the
light of our common Fire. Hence it was that the first
and most wise institutors of religions and ceremonies
ordained that prayers, singings and all manner of
divine worships whatsoever should not be performed
without lighted candles or torches (hence, also, was
that significant saying of Pythagoras, ''Do not speak
of God without a Light "), and they commanded that
for the driving away of wicked spirits, Lights and

44 HENRY CORNELIUS AGRIPPA'S

Fires should be kindled by the corpses of the dead,
and that they should not be removed until the expia-
tions were after a holy manner performed and they
buried. And the great Jehovah himself in the old law
commanded that all his sacrifices should be offered
with Fire, and that Fire should always be burning
upon the altar, which custom the priests of the altar
did always observe and keep amongst the Eomans.

Now the basis and foundation of all the Elements is
the Earth, for that is the object, subject, and recepta-
cle of all Celestial rays and influences; in it are con-
tained the seeds and seminal virtues of all things;
and therefore it is said to be Animal, Vegetable and
Mineral. It being made fruitful by the other Elements
and the Heavens, it brings forth all things of itself.
It receives the abundance of all things and is, as it
were, the first fountain from whence all things spring.
It is the center, foundation and mother of all things.
Take as much of it as you please, separated, washed,
depurated, subtilized, if you let it lie in the open air
a little while, (it will, being full and abounding with
heavenly virtues, of itself bring forth plants, worms
and other living things, also stones, and bright sparks
of metals. In it are great secrets, if at any time it
shall be purified by the help of Fire, and reduced unto
its simplicity by a convenient washing. It is the first
matter of our creation, and the truest medicine that
can restore and preserve us.

CHAPTER VI.

Of the Wonderful Natures of Water, Air and Winds.

The other two Elements, viz.. Water and Air, are
not less efficacious than the former; neither is Nature
wanting to work wonderful things in them. There is

PHILOSOPHY OF NATURAL MAGIC. 45

SO great a necessity of Water, that without it no liv-
ing- thing- can live. No herb nor plant whatsoever,
without the moistening of Water can branch forth.
In it is the seminary virtue of all things, especially of
animals. The seeds also of trees and plants, althoug-h
they are earthy, must notwithstanding- of necessity be
rotted in Water before they can be fruitful; whether
they be imbibed with the moisture of the Earth, or
with dew or rain or any other Water that is on pur-
pose put to them. For Moses writes, that only Earth
and Water bring- forth a living soul. But he ascribes
a twofold production of things to Water, viz,, of
things swimming in the Waters, and of things flying
in the Air above the Earth. And that those produc-
tions that are made in and upon the Earth are partly
attributed to the very Water, the same Scripture tes-
tifies, where it saith that the plants and the herbs did
not grow, because God had not caused it to rain upon
the Earth. Such is the efficacy of this Element of
Water that spiritual regeneration cannot be done
without it, as Christ himself testified to Nicodemus.
Very great, also, is the virtue of it in the religious
worship of God, in expiations and purifications; yea,
the necessity of it is no less than that of Fire. Infi-
nite are the benefits, and divers are the uses thereof,
as being that by virtue of which all things subsist,
are generated, nourished and increased. Thence it
was that Thales, of Miletus, and Hesiod concluded
that Water was the beginning of all things, and said
it was the first of all the Elements, and the most
potent, and that because it hath the mastery over all
the rest. For, as Pliny saith. Waters swallow up the
Earth, extinguish flames, ascend on high, and by the
stretching forth of the clouds, challenge the Heaven
for their own; the same falling become the cause of all
things that grow in the Earth. Very many are the

46 HENRY CORNELIUS AGRIPPA'S

wonders that are done by Waters, according to the
writing's of Pliny, Solinus, and many other historians
of the wonderful virtue whereof. Ovid also makes
mention in these verses:

Horned Hammon's Waters at high noon
Are cold; hot at Sun-rise and setting Sun.
Wood, put in hub'' ling Athemas is Fir^d,
The Moon then farthest from the Sun retired;
Ciconian streams congeal his guts to Stone
That thereof drinks, and what therein is thrown,
Crathis and Sybaris (from the Mountains roVd)
Color the hair like Amber or pure Gold.
Some fountains, of a more prodigious kinde,
Not only change the body but the minde.
Who hath not heard of obscene Salmacis?
Of tN Ethiopian lake? for, luho of this
But only taste, their tvits no longer keep,
Or forthiDith fall into a deadly sleep.
Who at Clitorius fountain thirst remove
Loath Wine and, abstinent, meer Water love.
With streams opposed to these Lincestus floives —
They reel, as drunk, ivho drink too much of those.
A Lake in fair Arcadia stands, of old
CalVd Pheneus, suspected as tivofold —
Fear and forbear to drink thereof by night —
By night unwholesome, wholesome by day -light.

Josephus also makes relation of the wonderful
nature of a certain river betwixt Arcea and Raphanea,
cities of Syria, which runs with a full channel all the
Sabbath day and then on a sudden ceaseth, as if the
springs were stopped, and all the six days you may
pass over it dry shod; but again, on the seventh day
(no man knowing the reason of it), the Waters return
again in abundance as before. Wherefore the inhab-
itants thereabout called it the Sabbath-day river,

PHILOSOPHY OF NATURAL MAGIC. 47

because of the Seventh day, which was holy to the
Jews. The Gospel also testifies to a sheep-pool, into
which whosoever stepped first, after the Water was
troubled by the Angel, was made whole of whatso-
ever disease he had. The same virtue and efficacy we
read was in a spring of the Jonian Nymphs, which
was in the territories belonging to the town of Elis,
at a village called Heraclea, near the river Citheron:
which whosoever stepped into, being diseased, came
forth whole and cured of all his diseases. Pausanias
also reports that in Lyceus, a mountain of Arcadia,
there was a spring called Agria, to which, as often as
the dryness of the region threatened the destruction
of fruits, Jupiter's priest of Lyceus went, and after
the offering of sacrifices, devoutly praying to the
Waters of the Spring, holding a Bough of an Oak in
his hand, put it down to the bottom of the hallowed
Spring. Then the Waters, being troubled, a Vapor
ascending from thence into the Air was blown into
clouds with which, being joined together, the whole
Heaven was overspread; v/hich being a little after
dissolved into rain, watered all the country most
wholesomely. Moreover, Ruffus, a physician of Eph-
esus, besides many other authors, wrote strange things
concerning the wonders of Waters, which, for ought I
know, are found in no other author.

It remains that I speak of the Air. This is a vital
spirit, passing through all beings, giving life and sub-
sistence to all things, binding, moving and filling all
things. Hence it is that the Hebrew doctors reckon
it not amongst the Elements, but count it as a Medium
or glue, joining things together, and as the resounding
spirit of the World's instrument. It immediately
receives into itself the influences of all celestial
bodies and then communicates them to the other Ele-
ments, as also to all mixed bodies. Also it receives

48 HENRY CORNELIUS AGRIPPA'S

into itself, as it were a divine looking-glass, the spe-
cies of all things, as well natural as artificial, as also
of all manner of speeches, and retains them; and car-
rying them with it, and entering into the bodies of
men, and other animals, through their pores, makes
an impression upon them, as well when they sleep as
when they be awake, and affords matter for divers
strange Dreams and Divinations. Hence they say it is,
that a man passing by a place where a man was slain,
or the carcass newly hid, is moved with fear and
dread; because the Air in that place, being full of the
dreadful species of manslaughter, doth, being breathed
in, move and trouble the spirit of the man with the
like species, whence it is that he comes to be afraid.
For everything that makes a sudden impression, aston-
isheth nature. Whence it is, that many philosophers
were of opinion that Air is the cause of dreams, and
of many other impressions of the mind, through the
prolonging of Images, or similitudes, or species (which
are fallen from things and speeches, multiplied in the
very Air) until they come to the senses, and then to
the phantasy, and soul of him that receives them,
which being freed from cares and no way hindered,
expecting to meet such kind of species, is informed by
them. For the species of things, although of their
own proper nature they are carried to the senses of
men, and other animals in general, may notwithstand-
ing get some impression from the Heaven whilst they
be in the Air, by reason of which, together with the
aptness and disposition of him that receives them,
they may be carried to the sense of one rather than of
another. And hence it is possible naturally, and far
from all manner of superstition, no other spirit com-
ing between, that a man should be able in a very little
time to signify his mind unto another man abiding at
a very long and unknown distance from him ; although

PHILOSOPHY OF NATURAL MAGIC. 49

he cannot precisely give an estimate of the time when
it is, yet of necessity it must be within twenty-four
hours; and I myself know how to do it, and have often
done it.* The same also in time past did the Abbot
Tritenius both know and do. Also, when certain
appearances, not only spiritual but also natural, do
flow forth from things (that is to say, by a certain
kind of flowing-s forth of bodies from bodies, f and do
gather strength in the Air), they offer and shoiv them-
selves to us as well through light as motion, as well
to the sight as to other senses, and sometimes work

♦This is conclusive evidence tliat telepathy or mind transference lias
been known and practiced for hundreds of years. Tlie metliod of mind
transference is frequently carried out unawares, and may be performed
in various ways. When two persons are in natural sympathy with each
other it is a comparatively easy matter if they are of a nervous or sensi-
tive temperament. Writing a letter, and then burning it, the while fixing
the mind firmly upon the person addressed and willing that the letter be
answered is one method. Mentally addressing a crystal vessel of water
with the palms of the hands extended over the glass, the while picturing
the absent person clearly in the mind's eye, and then pouring the water
into a stream or the ocean, will carry a message to one at sea. Burying a
stone, slate or piece of metal in the earth, at the time of the new moon, on
which a message is inscribed, will influence those who labor in the earth or
work in like metals, especially if Saturn or Uranus be in strong aspect to
the earth through the sun. The air method is the best of all, and was that
undoubtedly used by Agrippa as he makes mention of the matter in this
place : Go out into the open air, or to an open window, and face the quar-
ter wherein the person is; or, if the quarter be unknown, face in turn each
of the four cardinal points, and audibly call the name of the person with
whom communication is desired, the same as though the party was in an
adjoining room, three times, earnestly, and each time with added force.
While doing this extend the arms and hands, as in appeal, the while clearly
picturing the person's features in the mind, and will, determinedly and per-
sistently, that your call and message be heard. Then speak, as though the
person stood before you, shortly, firmly and decidedly. Having done this
listen for a reply, which will come as though one were speaking to the mind
without the aid of the ear. Do not imagine a reply as that will not help
but rather hinder communication. Of course, in most cases, it is necessary
that there should exist a sympathetic bond or tie of some kind between the
parties. This art may be developed by practice, by lovers especially, to an
astonishing degree. It will be found very helpful to set certain times for
such development. With practice, after mind communication has been
accomplished, spoken messages and other noted conditions may be dis-
pensed with, and it will be merely necessary to will and think— projecting
the message astrally.

t The astral body from the material body.

50 HENRY CORNELIUS AGRIPPA'S

wonderful thing's upon us, as Plotinus proves and
teacheth. And we see how by the south wind the Air
is condensed into thin clouds, in which, as in a looking-
glass, are reflected representations at a great distance
of castles, mountains, horses and men and other things
which, when the clouds are gone, presently vanish.
And Aristotle, in his Meteors, shows that a rainbow is
conceived in a cloud of the Air, as in a looking-glass.
And Albertus saith that the effigies of bodies may, by
the strength of nature, in a moist Air be easily repre-
sented, in the same manner as the representations of
things are in things. And Aristotle tells of a man to
whom it happened, by reason of the weakness of his
sight, that the Air that was near to him became, as it
were, a looking-glass to him, and the optic beam did
reflect back upon himself, and could not penetrate the
Air, so that whithersoever he went he thought he saw
his own image, with his face towards him, go before
him. In like manner, by the artificialness of some
certain looking-glasses, may be produced at a distance
in the Air, beside the looking-glasses, what images we
please; which when ignorant men see, they think they
see the appearances of spirits, or souls; when, indeed,
they are nothing else but semblances kin to them-
selves, and without life. And it is well known, if in a
dark place where there is no light but by the coming
in of a beam of the sun somewhere through a little
hole, a white paper or plain looking-glass be set up
against that light, that there may be seen upon them
whatsoever things are done without, being shined
upon by the sun. And there is another sleight or trick
yet more wonderful: If any one shall take images
artificially painted, or written letters, and in a clear
night set them against the beams of the full moon,
whose resemblances, being multiplied in the Air, and
caught upward, and reflected back together with the

PHILOSOPHY OF NATURAL MAGIC. 51

beams of the moon, any other man that is privy to the
thing, at a long- distance sees, reads and knows them
in the very compass and circle of the moon; which Art
of declaring secrets is indeed very profitable for towns
and cities that are besieged, being a thing which
Pythagoras long since did often do, and which is not
unknown to some in these days; I will not except my-
self. And all these and many more, and greater than
these, are grounded in the very nature of the Air, and
have their reasons and causes declared in mathematics
and optics. And as these resemblances are reflected
back to the sight, so also sometimes to the hearing, as
is manifest in the Echo. But there are more secret
arts than these, and such whereby any one may at
a very remote distance hear and understand what
another speaks or whispers softly.

There are also, from the airy element. Winds; for
they are nothing else but Air moved and stirred up.
Of these there are four that are principal, blowing
from the four corners of the Heaven, viz. : Notus from
the South, Boreas from the North, Zephyrus from the
West, Eurus from the East,* which Pontanus compre-
hending in these verses, saith:

Cold Boreas from the top of Hympus Mows,
And from the bottom cloudy Notus flows.
From setting Phoebus fruitful ZepWrus flies,
And barren Eurus from the Sun^s up-rise.

* Marcus Manilius, of Rome, time of Augustus, and author of the poem
entitled '' Astronomica," thus writes of the Cardinal Winds (Five Books of
Manilius, London, 1697) :

East. West, and North, and South, on either side,

These Quarters lie oppos'd, the World divide :

As many Winds from these four Quarters file,

And fight and rattle, thro' the empty Sky:

Rough Boreas from the North, bears Frost and Snows,

And from the East, the gentle Eurus blows.

Wet Auster from the torrid South is thrown,

And pleasing Zephj-rus cools the setting Sun.

52 HENRY CORNELIUS AGRIPPA'S

Notus is the Southern Wind, cloudy, moist, warm and
sickly, which Hieronimus calls the butler of the rains.
Ovid describes it thus:

Out flies South-wind, tvith dropping wings, wJio shroivds
His fearful aspect in the pitchie clouds,
His white Haire streams, his Beard big -sworn tvith showers;
Mists hinde his Broivs, rain from his Bosome powres.

But Boreas is contrary to Notus, and is the Northern
Wind, fierce and roaring", and discussing" clouds; makes
the Air serene, and binds the Water with frost. Him
doth Ovid thus bring in speaking of himself:

Force me befits: with this thick clouds I drive;
Toss the blew Billows, knotty Okes up-rive;
Congeal soft snow, and beat the Earth ivith haile:
When I my brethren in the Aire assaile,
(For that's our Field) we meet with such a shock,
That thundring Skies with our encounters rock
And cloud-struck lightning flashes from on high.
When through the Crannies of the Earth I flie
And force her in her hollow Caves; I make
The Ghosts to tremble, and the ground to quake.

And Zephyrus, which is the Western Wind, is most
soft, blowing from the West with a pleasant gale; it
is cold and moist, removing the effects of Winter,
bringing forth branches and flowers. To this Eurus is
contrary, which is the Eastern Wind, and is called
Apeliotes; it is waterish, cloudy and ravenous. Of
these two Ovid sings thus:

To Persis and Sabea, Eurus flies;
Whose gums perfume the blushing Morne^s up-rise:
Next to the Evening, and the Coast that glows
With setting Phoebus, floiv'ry Zephyrus blows;

PHILOSOPHY OF NATURAL MAGIC. 53

In Scytliia Jiorrid Boreas Jiolds Jiis rain,
Beneath Boites, and the frozen Wain;
The land to this opposed doth Auster steep
With fruitful showres and clouds which ever weep.

CHAPTER VII.

Of the Kinds of Compounds, ivhat Relation they stand in to
the Elements, and tvhat Relation there is betwixt the Ele-
ments themselves and the Soul, Senses and Dispositions
of Men.

Next after the four simple Elements follow the four
kinds of perfect Bodies compounded of them, and they
are Stones, Metals, Plants and Animals: and although
unto the generation of each of these all the Elements
meet together in the composition, yet every one of
them follows, and resembles one of the Elements,
which is most predominant. For all Stones are earthy
for they are naturally heavy and descend, and so hard-
ened with dryness that they cannot be melted. But
Metals are waterish and may be melted, which natural-
ists confess, and chemists find to be true, viz., that
they are generated of a viscous Water, or waterish
argent vive. Plants have such an affinity with the
Air, that unless they be abroad in the open air, they
do neither bud nor increase. So also all Animals

Have in their Natures a most fiery force,
And also spring from a Celestial source.

And Fire is so natural to them, that that being extin-
guished they presently die. And, again, every one of
those kinds is distinguished within itself by reason of
degrees of the Elements. For amongst the Stones
they especially are called earthy that are dark and

54 HENRY CORNELIUS AGRIPPA'S

more heavy; and those waterish which are transpar-
ent and are compacted of water, as crystal, beryl and
pearls in the shells of fishes; and they are called airy
which swim upon the water, and are spongeous, as the
stones of a sponge, the pumice stone and the stone
sophus;* and they are called fiery out of which fire is
extracted, or which are produced of fire, as thunder-
bolts, fire-stones and the stone asbestos. Also amongst
Metals, lead and silver are earthy; quicksilver is wa-
terish; copper and tin are airy; and gold and iron are
fiery. In Plants also, the roots resemble the earth by
reason of their thickness; and the leaves water,
because of their juice; flowers the air, because of
their subtility, and the seeds the fire, by reason of
their multiplying spirit. Besides, they are called
some hot, some cold, some moist, some dry, borrowing
their names from the qualities of the Elements.
Amongst Animals also, some are in comparison of
others earthy, and dwell in the bowels of the earth,
as worms and moles, and many other small creeping
vermin; others are watery, as fishes; others airy,
which cannot live out of the air; f others also are fiery,
living in the fire, as salamanders, and crickets, such
as are of a fiery heat, as pigeons, ostriches, lions, and
such as the wise man calls beasts breathing fire.
Besides, in animals the bones resemble the earth, flesh
the air, the vital spirit the fire, and the humors the
water. And these humors also partake of the Ele-
ments, for yellow choler is instead of fire, blood instead
of air, phlegm instead of water, and black choler, or
melancholy, instead of earth. And lastly, in the Soul
itself, according to Austin, the understanding resem-
bles fire, reason the air, imagination the water, and
the senses the earth. And these senses also are

♦ Probably meerschaum (sea-froth), or sepiolite, one of the bisilicates.
t Birds in general are undoubtedly here meant.

PHILOSOPHY OF NATURAL MAGIC, 55

divided amongst themselves b}^ reason of the Ele-
ments, for the sig"ht is fiery, neither can it perceive
without fire and light; the hearing" is airy, for a sound
is made by the striking of the air; the smell and taste
resemble the water, without the moisture of which
there is neither smell nor taste; and lastly, the feel-
ing is wholly earthy, and taketh gross bodies for its
object. The actions, also, and the operations of man
are governed by the Elements. The earth signifies a
slow and firm motion; the water signifies fearfulness
and sluggishness, and remissness in working; air sig-
nifies cheerfulness and an amiable disposition; but fire
a fierce, quick and angry disposition. The Elements,
therefore, are the first of all things, and all things
are of and according to them, and they are in all
things, and diffuse their virtues through all things.

CHAPTER VIII.

How the Elements are in the Heavens, in Stars , in Devils,
in Angels, and lastly in God himself.

It is the unanimous consent of all Platonists, that
as in the original and exemplary World, all things are
in all; so also in this corporeal world, all things are
jn^alU so also the Elements are not only in these infe-
rior bodies, but also in the Heavens, in Stars, in Dev-
ils, in Angels, and lastly in God, the maker and origi-
nal example of all things. Now in these inferior
bodies the Elements are accompanied with much gross
matter; but in the Heavens the Elements are with
their natures and virtues, viz., after a celestial and
more excellent manner than in sublunary things. For
the firmness of the Celestial Earth is there without
the grossness of water; and the agility of the Air
without running over its bounds; the heat of Fire

56 HENRY CORNELIUS AGRIPPA'S

without burning, only shining" and giving" life to all
things by its heat. Amongst the Stars, also, some
are fiery, as Mars and Sol; airy, as Jupiter and Venus;
watery, as Saturn and Mercury; and earthy, such as
inhabit the eighth Or&* and the Moon (which, notwith-
standing, by many is accounted watery), seeing, as if
it were Earth, it attracts to itself the celestial waters,
with which, being imbibed, it doth, by reason of its
nearness to us, pour out and communicate to us.
There are, also, amongst the Signs, f some fiery, some
earthy, some airy, some watery; the Elements rule
them also in the Heavens, distributing to them these
four threefold considerations of every Element, viz.,
the beginning, middle and end : So Aries possesseth
the beginning of fire, Leo the progress and increase,
and Sagittarius the end. Taurus the beginning of the
earth, Virgo the progress, Capricorn the end. Gemini
the beginning of the air. Libra the progress, Aquarius
the end. Cancer the beginning of water, Scorpius the
middle, and Pisces the end. Of the mixtions, there-
fore, of these Planets and Signs, together with the
Elements, are all bodies made. Moreover, Devils also
are upon this account distinguished the one from the
other, so that some are called fiery, some earthy, some
airy, and some watery. Hence, also, those four Infer-
nal Rivers — fiery Phlegethon, airy Cocytus, watery
Styx, earthy Acheron. Also in the Gospel we read of
hell fire, and eternal fire, into which the cursed shall
be commanded to go; and in the Revelation we read
of a lake of fire, and Isaiah speaks of the damned
that the Lord will smite them with corrupt air. And
in Job, they shall skip from the waters of the snow to
extremity of heat; and in the same we read, that the

* A supposedly transparent envelope or azure sphere inclosing the earth
and other like spheres, within which were carried the planetary bodies.

t The twelve " houses " or divisional parts of the Zodiac.

PHILOSOPHY OF NATURAL MAGIC, 57

Earth is dark, and covered with the darkness of death
and miserable darkness. Moreover, also, these Ele-
ments are placed in the Angels in Heaven and the
blessed Intelligences. There is in them a stability of
their essence, which is an earthly virtue, in which is
the steadfast seat of God; also their mercy and piety
is a watery cleansing virtue. Hence by the Psalmist
they are called Waters, where he, speaking of the
Heavens, saith, Who rulest the Waters that are higher
than the Heavens.* Also in them their subtile breath
is Air, and their love is shining Fire. Hence they are
called in Scripture the Wings of the Wind; and in
another place the Psalmist speaks of them. Who
makest Angels thy Spirits and thy Ministers a flaming
fire. Also according to orders of Angels, some are
fiery, as Seraphim, and Authorities and Powers;
earthy, as Cherubim; watery, as Thrones and Arch-
angels; airy, as Dominions and Principalities. Do we
not also read of the original maker of all things, that
the earth shall be opened and bring forth a Savior?
Is it not spoken of the same, that he shall be a fount-
ain of living Water, cleansing and regenerating? Is
not the same Spirit breathing the breath of life; and
the same, according to Moses' and Paul's testimony,
a consuming Fire? That Elements, therefore, are to
be found everywhere, and in all things after their
manner, no man can deny: First in these inferior
bodies seculent and gross, and in celestials more pure
and clear; but in supercelestials living, and in all
respects blessed. Elements, therefore, in the exem-
plary world are Ideas of things to be produced, in
Intelligences are distributed powers, in Heavens are
virtues, and in inferior bodies gross forms.

See Psalm cxlviii., 4: " Waters that be above the Heavens." Gen., i., 6-9,
is also noteworthy. The Watery Triplicity of the Zodiac may properly be
termed as "Waters above the Heavens," or Celestial Waters.

58 HENRY CORNELIUS AGRIPPA'S

CHAPTER IX.

Of the Virtues of things Natural, depending immediately

upon Elements.

Of the natural virtues of things, some are Element-
ary, as to heat, to cool, to moisten, to dry; and they
are called operations, or first qualities; and the second
act: for these qualities only do wholly change the
whole substance, which none of the other qualities
can do. And some are in things compounded of Ele-
ments, and these are more than first qualities, and
such are those that are maturating, digesting, resolv-
ing, mollifying, hardening, restringing, absterging,
corroding, burning, opening, evaporating, strengthen-
ing, mitigating, conglutinating, obstructing, expelling,
retaining, attracting, repercussing, stupefying, bestow-
ing, lubrifying and many more. Elementary qualities
do many things in a mixed body which they cannot do
in the Elements themselves. , And these operations
are called secondary qualities, because they follow the
nature and proportion of the mixtion of the first vir-
tues, as largely it is treated of in physic books. As
maturation, which is the operation of natural heat,
according to a certain proportion in the substance of
the matter, so induration is the operation of cold; so
also is congelation, and so of the rest. And these
operations sometimes act upon a certain member, as
such which provoke water, milk, the flow, and they
are called third qualities, which follow the second, as
the second do the first. According, therefore, to these
first, second, and third qualities many diseases are
both cured and caused. Many things also there are
artificially made, which men much wonder at; as is
Fire which burns Water, which they call the Greek
Fire, of which Aristotle teacheth many compositions
in his particular treatise of this subject. In like

PHILOSOPHY OF NATURAL MAGIC. 59

manner there is made a Fire that is extinguished with
oil, and is kindled with cold water, when it is sprinkled
upon it; and a Fire which is kindled either with Rain,
Wind or the Sun; and there is made a Fire which is
called burning" Water, the confection whereof is well
known, and it consumes nothing" but itself. And also
there are made Fires that cannot be quenched, and
incombustible Oils and perpetual Lamps, which can be
exting"uished neither with wind, nor water, nor any
other way; which seems utterly incredible, but that
there had been such a most famous Lamp, which once
did shine in the Temple of Venus, in which the stone
Asbestos did burn, which being" once fired can never
be extinguished. Also, on the contrary. Wood, or any
other combustible matter may be so ordered, that it
can receive no harm from the Fire; and there are
made certain confections, with which the hands being"
anointed, we may carry red-hot iron in them, or put
them into melted metal; or go with our whole bodies,
being first anointed therewith, into the Fire without
any manner of harm; and such like things as these
may be done. There is also a kind of flax, which
Pliny calls Asbestum, the Greeks call Asbeson, which
is not consumed by Fire, of which Anaxilaus saith,
that a tree compassed about with it may be cut down
with insensible blows, that cannot be heard.

CHAPTER X.

Of the Occult Virtues of Things.

There are also other virtues in things, which are
not from any Element, as to expel poison, to drive
away the noxious vapors of minerals, to attract iron
or anything else; and these virtues are a sequel of the
species and form of this or that thing; whence also

60 HENRY CORNELIUS AGRIPPA'S

they being little in quantity, are of great efficacy;
which is not granted to any Elementary quality. For
these virtues, having much form and little matter, can
do very much; but an Elementary virtue, because it
hath more materiality, requires much matter for its
acting. And they are called Occult Qualities, because
their causes lie hid, and man's intellect cannot in any
\. way reach and find them out. Wherefore philosophers
have attained to the greatest part of them by long
experience, rather than by the search of reason: for
as in the stomach the meat is digested by heat, which
we know, so it is changed by a certain hidden virtue
which we know not: for truly it is not changed by
heat, because then it should rather be changed by the
fire-side than in the stomach. So there are in things,
besides the Elementary qualities which we know,
other certain imbred virtues created by Nature, which
we admire and are amazed at, being such as we know
not, and indeed seldom or never have seen. As we
read in Ovid of the Phoenix, one only bird, which
renews herself:

All Birds from, others do derive their birth,
But yet one Foiule there is in all the Earth,
CalVd hy tN Assyrians Phoenix, xoho the wain
Of age repairs, and soivs her self again.

And in another place —

^gyptus came to see this wondrous sight;
And this rare Bird is welcomed ivith delight.

Long since Matreas brought a very great wonder-
ment upon the Greeks and Romans concerning him-
self. He said that he nourished and bred a beast that
did devour itself. Hence many to this day are solic-
itous what this beast of Matreas should be. Who
would not wonder that fishes should be digged out of

PHILOSOPHY OF NATURAL MAGIC. 61

the Earth, of which Aristotle, Theophrastus, and
Polybius the historian, makes mention? And those
thing's which Pausanius wrote concerning* the Singing"
Stones? All these are effects of Occult Virtues. So
the ostrich concocts cold and most hard iron, and
dig-ests it into nourishment for his body; whose stom-
ach, they also report, cannot be hurt with red-hot
iron. So that little fish, called echeneis, doth so curb
the violence of the winds, and appease the rage of the
sea, that, let the tempests be never so imperious and
raging, the sails also bearing a full gale, it doth not-
withstanding by its mere touch stay the ships and
makes them stand still, that by no means they can be
moved. So salamanders and crickets live in the fire;
although they seem sometimes to burn, yet they are
not hurt. The like is said of a kind of bitumen, with
which the weapons of the Amazons were said to be
smeared over, by which means they could be spoiled
neither with sword nor fire; with which also the gates
of Caspia, made of brass, are reported to be smeared
over by Alexander the Great. We read also that
Noah's Ark was joined together with this bitumen,
and that it endured some thousands of years upon the
Mountains of Armenia. There are many such kind of
wonderful things, scarce credible, which notwith-
standing are known by experience. Amongst which
Antiquity makes mention of Satyrs, which were ani-
mals, in shape half men and half brutes, yet capable
of speech and reason; one whereof St. Hierome report-
eth, spake once unto holy Antonius the Hermit, and
condemned the error of the Gentiles in worshiping
such poor creatures as they were, and desired him that
he would pray unto the true God for him; also he
affirms that there w^as one of these Satyrs shewed
openly alive, and afterwards sent to Constantine the
Emperor.

62 HENRY CORNELIUS AGRIPPA'S

CHAPTER XI.

How Occult Virtues are Infused into the several kinds of
Things l)y Ideas, through the Help of the Soul of the
World, and Bays of the Stars; and what Things abound
most ivith this Virtue.

Platonists say that all inferior bodies are exempli-
fied by the superior Ideas. Now they define an Idea to
be a form, above bodies, souls, minds, and to be one,
simple, pure, immutable, indivisible, incorporeal and
eternal; and that the nature of all Ideas in the first
place is in very Goodness itself {i. e.), God, by way of
cause; and that they are distinguished amongst them-
selves by some relative considerations only, lest what-
soever is in the world should be but one thing without
any variety, and that they agree in essence, lest God
should be a compound substance. In the second
place, they place them in the very Intelligible Itself
{i. e.), in the Soul of the World, differing the one from
the other by absolute forms, so that all the Ideas in
God indeed are but one form, but in the Soul of the
World they are many. They are placed in the minds
of all other things, whether they be joined to the
body or separated from the body, by a certain partic-
ipation, and now by degrees are distinguished more
and more. They place them in Nature, as certain
small Seed of Forms infused by the Ideas, and lastly
they place them in matter, as Shadows. Hereunto
may be added, that in the Soul of the World there be
as many Seminal Forms of things as Ideas in the mind
of God, by which forms she did in the Heavens above
the Stars frame to herself shapes also, and stamped
upon all these some properties. On these Stars there-
fore, shapes and properties, all virtues of inferior
species, as also their properties do depend; so that
every species hath its Celestial Shape, or figure that

PHILOSOPHY OF NATURAL MAGIC. 63

is suitable to it, from which also proceeds a wonderful
power of operating, which proper gift it receives from
its own Idea, through the Seminal Forms of the Soul
of the World. For Ideas are not only essential causes
of every species, but are also the causes of every
virtue, which is in the species; and this is that which
many philosophers say, that the properties which are
in the nature of things (which virtues, indeed, are the
operations of the Ideas) are moved by certain virtues,
viz., such as have a certain and sure foundation; not
fortuitous, nor casual, but efficacious, powerful and
sufficient — doing nothing in vain. Now these Virtues
do not err in their actings, but by accident, viz. , by
reason of the impurity or inequality of the matter:
For upon this account there are found things of the
same species more or less powerful, according to the
purity or indisposition of the matter; for all Celestial
Influences may be hindered by the indisposition and
insufficiency of the matter. Whence it was a proverb
amongst the Platonists, that Celestial Virtues were
infused according to the desert or merit of the matter:
Which also Virgil makes mention of when he sings:

Their natures fiery are, and from above,
And from gross bodies freed, divinely move.

Wherefore those things in which there is less of the
Idea of the matter (1 e.), such things which have a
greater resemblance of things separated, have more
powerful virtues in operation, being like to the opera-
tion of a separated Idea. We see then that the situa-
tion and figure of Celestials is the cause of all those
excellent Virtues that are in inferior species.*

* An Idea of a pure Element, whetlier the element be of time, space or
matter, is an idea that pertains exclusively to such element, corelating with
it as perfectly as the idea is perfect. As such idea must be evolved in an
intelligent use of such element, so ideas are essential to occult experiment.

64 HENRY CORNELIUS AGRIPPA'S

CHAPTER XII.

How it is that Particular Virtues are Infused into Particular
Individuals, even of the same Species.

There are also in many individuals, or particular
things, peculiar gifts, as wonderful as in the species,
and these also are from the figure and situation of
Celestial Stars. For every Individual, when it begins
to be under a determined Horoscope, and Celestial
Constellation, contracts together with its essence a
certain wonderful virtue both of doing and suffering
something that is remarkable, even besides that which
it receives from its species; and this it doth partly by
the influence of the Heaven and partly through that
obedientialness, of the matter of things to be gener-
ated, to the Soul of the World, which obedientialness
indeed is such as that of our bodies to our souls. For
we perceive that there is this in us, that according to
our conceptions of things our bodies are moved, and
that cheerfully, as when we are afraid of or fly from
any thing. So, many times when the celestial souls
conceive several things, then the matter is moved obe-
diently to it. Also in Nature there appear divers
prodigies, by reason of the imagination of superior
motions. So also they conceive and imagine divers
virtues, not only things natural but also sometimes
things artificial, and this especially if the Soul of
the operator be inclined towards the same. Whence
Avicen saith, that whatsoever things are done here,
must have been before in the motions and conceptions
of the Stars and Orbs. So in things various effects,
inclinations and dispositions are occasioned not only
from the matter variously disposed, as many suppose,
but from a various influence and diverse form; not
truly with a specifical difference, bat peculiar and
proper. And the degrees of these are variously dis-

PHILOSOPHY OF NATURAL MAGIC. 65

tributed by the first cause of all thing's. God himself,
who being unchangeable, distributes to every one as
he pleaseth, with whom, notwithstanding, second
causes. Angelical and Celestial, co-operate, disposing
of the corporeal matter and other things that are
committed to them. All virtues, therefore, are infused
by God, through the Soul of the World, yet by a par-
ticular power of resemblances and intelligences over-
ruling them, and concourse of the rays, and aspects of
the Stars in a certain peculiar harmonious consent.

CHAPTER XIII.

Whence the Occult Virtues of Things Proceed.

IT IS well known to all that there is a certain virtue
in the Loadstone by which it attracts iron, and that
the Diamond doth by its presence take away that vir-
tue of the Loadstone. So also Amber and Jet, rubbed
and warmed, draw a straw to them; and the stone
Asbestos, being once fired, is never or scarce extin-
guished. A Carbuncle shines in the dark; the stone
Aetites put above the young fruit of women or plants
strengthens them, but being put under, weakeneth.
The Jasper stauncheth blood; the little fish Echeneis
stops the ships; Rhubarb expels choler; the liver of
the Chameleon, burnt, raiseth showers and thunders.
The stone Heliotrope dazzles the sight, and makes him
that wears it to be invisible; the stone Lyucurius
takes away delusions from before the eyes, the per-
fume of the stone Lypparis calls forth all the beasts,
the stone Synochitis brings up infernal ghosts, the
stone Anachitis makes the images of the Gods appear.
The Ennectis, put under them that dream, causeth
oracles. There is an herb in Ethiopia with which,
they report, ponds and lakes are dried up, and all

66 HENRY CORNELIUS AGRIPPA'S

things that are shut to be opened; and we read of an
herb, called Latace, which the Persian kings give to
their embassadors, that whithersoever they shall come
they shall abound with plenty of all things. There is
also a Scythian herb with which, being tasted or at
least held in the mouth, they report the Scythians will
endure twelve days' hunger and thirst; and Apuleius
saith that he was taught by an Oracle that there were
many kinds of herbs and stones with which men
might prolong their lives forever, but that it was not
lawful for men to understand the knowledge of those
things because, whereas they, have but a short time to
live, they study mischief with all their might and
attempt all manner of wickedness; if they should be
sure of a very long time, they would not spare the
Gods themselves. But from whence these virtues are
none of all these have shewed who have set forth
huge volumes of the properties of things, not Hermes,
not Bochus, not Aaron, not Orpheus, not Theophras-
tus, not Thebith, not Zenothemis, not Zoroaster, not
Evax, not Dioscorides, not Isaaick the Jew, not Zach-
arias the Babylonian, not Albertus, not Arnoldus; and
yet all these have confessed the same, that Zacharias
writes to Mithridites, that great power and human
destinies are couched in the virtues of Stones and
Herbs. But to know from whence these come, a
higher speculation is required. Alexander the peripa-
tetic, not going any further than his senses and
qualities, is of the opinion that these proceed from
Elements, and their qualities, which haply might be
supposed to be true, if those were of the same species;
but many of the operations of the Stones agree neither
in genere nor specie. Therefore Plato and his scholars
attribute these virtues to Ideas, the formers of things.
But Avicen reduceth these kinds of operations to
Intelligences, Hermes to the Stars, Albertus to the

PHILOSOPHY OF NATURAL MAGIC. 67

specifical forms of things. And althoug-h these authors
seem to thwart one the other, yet none of them, if
they be rightly understood, goes beside the truth;
since all their sayings are the same in effect in most
things. For God, in the first place, is the end and
beginning of all Virtues; he gives the seal of the Ideas
to his servants, the Intelligences; who, as faithful
officers, sign all things intrusted to them with an
Ideal Virtue; the Heavens and Stars, as instruments,
disposing the matter in the mean while for the receiv-
ing of those forms which reside in Divine Majesty (as
saith Plato in Timeus) and to be conveyed by Stars;
and the Giver of Forms distributes them by the Min-
istry of his Intelligences, which he hath set as Rulers
and Controllers over his Works, to whom such a
power is intrusted in things committed to them that
so all Virtues of Stones, Herbs, Metals, and all other
things may come from the Intelligences, the Govern-
ors. The Form, therefore, and Virtue of things comes
first from the Ideas, then from the rnling and govern-
ing Intelligences, then from the aspects of the Heavens
disposing, and lastly from the tempers of the Elements
disposed, answering the influences of the Heavens, by
which the Elements themselves are ordered, or dis-
posed. These kinds of operations, therefore, are per-
formed in these inferior things by express forms, and
in the Heavens by disposing virtues, in Intelligences
by mediating rules, in the Original Cause by Ideas and
exemplary forms, all which must of necessity agree in
the execution of the effect and virtue of every thing.

There is, therefore, a wonderful virtue and operation
in every Herb and Stone, but greater in a Star, beyond
which, even from the governing Intelligences every
thing receiveth and obtains many things for itself,
especially from the Supreme Cause, with whom all
things do mutually and exactly correspond, agreeing

68 HENRY CORNELIUS AGRIPPA'S

in an harmonious consent, as it were in hymns, always
praising" the highest Maker of all things, as by the
three children in the fiery furnace were all things
called upon to praise God with singings. Bless ye the
Lord all things that grow upon the Earth, and all
things which move in the Waters, all fowls of the
Heavens, beasts and cattle, together with the sons of
men. There is, therefore, no other cause of the neces-
sity of effects than the connection of all things with
the First Cause, and their correspondency with those
Divine patterns and eternal Ideas whence every thing
hath its determinate and particular place in the exem-
plary world, from whence it lives and receives its
original being: And every virtue of herbs, stones,
metals, animals, words and speeches, and all things
that are of God, is placed there. Now the First Cause,
which is God, although he doth by Intelligences and
the Heavens work upon these inferior things, doth
sometimes (these mediums being laid aside, or their
officiating being suspended) works those things imme-
diately by himself, which works then are called Mira-
cles. But whereas secondary causes, which Plato
and others call handmaids, do by the command and
appointment of the First Cause, necessarily act, and
are necessitated to produce their effects, if God shall
notwithstanding, according to his pleasure, so dis-
charge and suspend them, that they shall wholly desist
from the necessity of that command and appointment;
then they are called the greatest Miracles of God.
So the fire in the Chaldeans' furnace did not burn the
Children. So also the Sun at the command of Joshua
went back from its course the space of a whole day;
so also at the prayer of Hezekiah it went back ten
degrees, or hours. So when Christ was crucified the
Sun was darkened, though at full Moon. And the rea-
sons of these operations can by no rational discourse,

PHILOSOPHY OF NATURAL MAGIC, 69

no Magic, or occult or profound Science whatsoever
be found out or understood, but are to be learned and
inquired into by Divine Oracles only.

CHAPTER XIV.

Of the Spirit of the World, What It Is, and hoio by way of
medium It Unites occult Virtues to their Subjects.

Democritus and Orpheus, and many Pythagoreans,
having most diligently searched into the virtues of
celestial things and natures of inferior things, said:
That all things are full of God and not without cause.
For there is nothing of such transcending virtues,
which being destitute of Divine assistance, is content
with the nature of itself. Also they called those
Divine Powers which are diffused in things, Gods;
which Zoroaster called Divine Allurements; Synesius,
Sj^mbolical Inticements; others called them Lives, and
some also Souls, saying that the virtues of things did
depend upon these, because it is the property of the
Soul to be from one matter extended into divers things
about which it operates: So is a man who extends his
intellect unto intelligible things, and his imagination
unto imaginable things; and this is that which they
understood when they said, viz. : That the Soul of one
thing went out and went into another thing, altering
it, and hindering the operations of it: as the diamond
hinders the operation of the loadstone, that it cannot
attract iron. Now seeing the Soul is the first thing
that is movable and, as they say, is moved of itself;
but the body, or the matter, is of itself unable and
unfit for motion, and doth much degenerate from the
Soul, therefore they say there is need of a more excel-
lent medium, viz., such a one that may be, as it were,
no body, but, as it were, a Soul; or, as it were, no Soul,

70 HENRY CORNELIUS AGRIPPA'S

but, as it were, a body, viz. , by which the soul may be
joined to the body. Now they conceive such a medium
to be the Spirit of the World, viz., that which we call
the quintessence, because it is not from the four Ele-
ments, but a certain first thing, having its being above
and besides them. There is, therefore, such a kind of
spirit required to be, as it were the medium, whereby
Celestial Souls are joined to gross bodies, and bestow
upon them wonderful gifts. This Spirit is after the
same manner in the body of the world, as ours is in
the body of man. For as the powers of our soul are
communicated to the members of the body by the
spirit, so also the Virtue of the Soul of the World is
diffused through all things by the quintessence: For
there is nothing found in the whole world that hath
not a spark of the virtue thereof. Yet it is more, nay,
most of all, infused into those things which have
received or taken in most of this Spirit. Now this
Spirit is received or taken in by the rays of the Stars,
so far forth as things render themselves conformable
to them. By this Spirit, therefore, every occult prop-
erty is conveyed into herbs, stones, metals, and ani-
mals, through the Sun,, Moon, Planets, and through
Stars higher than the Planets.

Now this Spirit may be more advantageous to us if
any one knew how to separate it from the Elements;
or at least to use those things chiefly which do most
abound with this Spirit. For these things, in which
this Spirit is less drowned in a body and less checked
by matter, do more powerfully and perfectly act, and
also more readily generate their like; for in it are all
generative and seminary virtues. For which cause
the Alchemists endeavored to separate this Spirit
from Gold and Silver; which being rightly separated
and extracted, if thou shalt afterward project it upon
any matter of the same kind {i. e.), any metal, presently

PHILOSOPHY OF NATURAL MAGIC. 71

will turn it into Gold or Silver. And we know how
to do that, and have seen it done: but we could make
no more Gold than the weight of that was out of which
we extracted the Spirit; for seeing- that [gold] is an
extense form, and not intense, it cannot beyond its own
bounds change an imperfect body into a perfect; which
I deny not, but may be done by another way.

CHAPTER XV.

How we must Find Out and Examine the Virtues of Tilings
by ivay of Similitude.

It is now manifest that the occult properties in
things are not from the nature of the Elements, but
infused from above, hid from our senses, and scarce at
last known by our reason, which indeed come from the
Life and the Spirit of the World, through the rays of
the Stars; and can no otherwise but by experience and
conjecture be inquired into by us. "Wherefore, he that
desires to enter upon this study must consider that
every thing moves and turns itself to its like, and
inclines that to itself with all its might, as well in
property, viz.. Occult Virtue, as in quality, viz., Ele-
mentary Virtue. Sometimes also in substance itself,
as we see in salt, for whatsoever hath long stood with
salt becomes salt; for every agent, when it hath begun
to act, doth not attempt to make a thing inferior to
itself, but, as much as may be, like and suitable to
itself. Which also we manifestly see in sensible ani-
mals, in which the nutritive virtue doth not change
the meat into an herb or a plant, but turns it into sen-
sible flesh. In what things, therefore, there is an
excess of any quality or property, as heat, cold, bold-
ness, fear, sadness, anger, love, hatred, or any other
passion or virtue (whether it be in them by nature or,

72 HENRY CORNELIUS AGRIPPA'S

sometimes also, by art or chance, as boldness in a
wanton), these things do very much move and provoke
to such a quality, passion or virtue. So fire moves to
fire, and water moves to water, and he that is bold
moves to boldness. And it is well known amongst
physicians that brain helps the brain, and lungs the
lungs. So also it is said that the right eye of a frog
helps the soreness of a man's right eye, and the left
eye thereof helps the soreness of his left eye, if they^
be hanged about his neck in a cloth of its natural
color. The like is reported of the eyes of a crab. So
the feet of a tortoise helps them that have the gout
in their being applied thus — as foot to foot, hand to
hand, right to right, left to left.

After this manner they say that any animal that is
barren causeth another to be barren, and of the ani-
mal especially the generative parts. So they report
that a female shall be barren if, betimes, drink be
made of a certain sterile animal, or anything steeped
therewith. If, therefore, we would obtain any property
or virtue, let us seek for such animals, or such other
things whatsoever, in which such a property is in a
more eminent manner than in any other thing, and in
these let us take that part in which such a property
or virtue is most vigorous; as if at any time we would
promote love, let us seek some animal which is most
loving, of which kind are pigeons, turtles, sparrows,
swallows, wagtails, and in these take those members
or parts in which the vital virtue is most vigorous,
such as the heart, breast, and also like parts. And it
must be done at that time when these animals have
this affection most intense, for then they do provoke
and draw love. In like manner, to increase boldness,
let us look for a lion, or a cock, and of these let us
take the heart, eyes or forehead. And so we must
understand that which Psellus the Platonist saith,

PHILOSOPHY OF NATURAL MAGIC. 73

viz., that dogs, crows, and cocks conduce much to
watchfulness, also the nightingale and bat and horned
owl, and in these the heart, head and eyes especially.
Therefore, it is said, if any shall carry the heart of a
crow or a bat about him, he shall not sleep till he cast
it away from him. The same doth the head of a bat,
dried and bound to the right arm of him that is awake,
for if it, be put upon him when he is asleep, it is said
that he shall not be awaked till it be taken off from
him. After the same manner doth a frog and an owl
make one talkative, and of these specially the tongue
and heart. So the tongue also of a v/ater-frog, laid
under the head, makes a man speak in his sleep; and
the heart of a screech-owl, laid upon the left breast of
a woman that is asleep, is said to make her utter all
her secrets. The same also the heart of the horned
owl is said to do, also the suet of a hare, laid upon the
breast of one that is asleep. Upon the same account
do animals that are long lived conduce to long life;,
and whatsoever things have a power in themselves to
renew themselves conduce to the renovation of our
body and restoring of youth, which physicians have
often professed they know to be true; as is manifest
of the viper and snake. And it is known that harts
renew their old age by the eating of snakes. After
the same manner the phoenix is renewed by a fire
which she makes for herself; and the like virtue there
is in a pelican, whose right foot being put under warm
dung, after three months there is of that generated a
pelican. Therefore some physicians by some certain
confections made of vipers, and hellebore, and the flesh
of some such kind of animals, do restore youth, and
indeed do sometimes restore it so, as Medea restored
old Pileas. It is also believed that the blood of a bear,
if it be sucked out of her wound, doth increase strength
of body, because that animal is the strongest creature.

74 HENRY CORNELIUS AGRIPPA'S

CHAPTER XVI.

How the Operations of several Virtues Pass from one thing
into another, and are Communicated one to the other.

Thou must know that so great is the power of nat-
ural things that they not only work upon all things
that are near them, by their virtue, but also besides
this, they infuse into them a like power, through
which, by the same virtue, they also work upon other
things, dS we see in the loadstone, which stone indeed
doth not only draw iron rings, but infuseth a virtue
into the rings themselves, whereby they can do the
same, which Austin and Albertus say they saw. After
this manner it is, as they say, that a wanton, grounded
in boldness and impudence, is like to infect all that
are near her, by this property, whereby they are made
like herself. So Paul saith to the Corinthians, Evil
communications doth corrupt good manners. There-
fore they say that if any one shall put on the inward
garment of a wanton, or shall have about him that
looking-glass which she daily looks into, he shall
thereby become bold, confident, impudent and wanton.
In like manner, they say, that a cloth that was about
a corpse hath received from thence the property of
sadness and melancholy; and that the halter where-
with a man was hanged hath certain wonderful prop-
erties. The like story tells Pliny: If any shall put a
green lizard, made blind, together with iron or gold
rings, into a glass vessel, putting under them some
earth, and then shutting the vessel, and when it
appears that the lizard hath received his sight, shall
put him out of the glass, that those rings shall help
sore eyes. The same may be done with rings and a
weasel, whose eyes after they are, with any kind of
prick, put out, it is certain are restored to sight again.
Upon the same account rings are put for a certain time

PHILOSOPHY OF NATURAL MAGIC. 75

in the nest of sparrows or swallows, which afterwards
are used to procure love and favor.

CHAPTER XVII.

Hoio by Enmity and Friendship the Virtues of things are to
be Tried and Found Out.

In the next place it is requisite that we consider
that all things have a friendliness and enmity amongst
themselves, and every thing hath something that it
fears and dreads, that is an enemy and destructive to
it; and, on the contrary, something that it rejoiceth
and delighteth in and is strengthened by. So in the
Elements, Fire is an enemy to Water, and Air to Earth,
but yet they agree amongst themselves. And, again,
in Celestial bodies, Mercury, Jupiter, the Sun and
Moon are friends to Saturn; Mars and Venus enemies
to him. All the planets besides Mars are friends to
Jupiter, also all besides Venus hate Mars; Jupiter and
Venus love the Sun; Mars, Mercury and the Moon are
enemies to him. All besides Saturn love Venus.
Jupiter, Venus and Saturn are friends to Mercury; the
Sun, Moon and Mars his enemies. Jupiter, Venus and
Saturn are friends to the Moon; Mars and Mercury her
enemies. There is another kind of enmity amongst
the stars, viz., when they have opposite houses, as
Saturn to the Sun and Moon, Jupiter to Mercury, and
Mars to Venus. And their enmity is stronger whose
exaltations are opposite, as of Saturn and the Sun, of
Jupiter and Mars, and of Venus and Mercury. But
their friendship is the strongest who agree iu nature,
quality, substance and power, as Mars with the Sun,
as Venus with the Moon, and as Jupiter with Venus;
as also their friendship whose exaltation is in the
house of another, as that of Saturn with Venus, of

76 HENRY CORNELIUS AGRIPPA'S

Jupiter with the Moon, of Mars with Saturn, of the
Sun with Mars, of Venus with Jupiter, and of the
Moon with Venus. And of what sort the friendships
and enmities of the superiors be, such are the inclina-
tions of things subjected to them in those inferior.
These dispositions, therefore, of friendship and enmity
are nothing* else but certain inclinations of things of
the one to another, desiring such-and-such a thing if
it be absent, and to move towards it unless it be hin-
dered; and to acquiesce in it when it is obtained, shun-
ning the contrary and dreading the approach of it,
and not resting in or being contented with it. Her-
aclitus,* therefore, being guided by this opinion,
professed that all things were made by enmity and
friendship.

Now the inclinations of Friendship are such in all
Vegetables and Minerals, as is that attractive virtue
or inclination which the loadstone hath upon iron, and
the emerald upon riches and favor, the jasper upon
the birth of any thing, and the stone achates upon
eloquence. In like manner there is a kind of bitumi-
nous clay that draws fire, and leaps into it, whereso-
ever it sees it. Even so doth the root of the herb
aproxis draw fire from afar off. Also the same incli-
nation there is betwixt the male palm-tree and female;
whereof, when the bough of one shall touch the bough
of the other, they fold themselves into mutual em-
braces; neither doth the female palm-tree bring forth
fruit without the male. And the almond tree, when

* Sometimes given as Heracleitus, a Greek philosoplier who lived about
500 B. C. He was known as the " weeping philosopher," so impressed was he
by the weaknesses of mankind. Only fragments of his philosophical work,
"Peri Physeos " (On Nature), remain. These fragments go to show that
Heraclitus held " fire to be the first principle of all phenomena, and the
original substance out of which they have all been evolved." Agrippa, in
the above, throws further light on his philosophy. The fragments of the
teachings of Heraclitus were collected, at Berlin, in 1805, while Agrippa
wrote some three hundred years earlier.

PHILOSOPHY OF NATURAL MAGIC. 77

she is alone is less fruitful. The vines love the elm,
and the olive-tree and myrtle love one the other; also
the olive-tree and fig--tree.

Now, in Birds and Animals, there is amity betwixt
the blackbird and thrush, betwixt the crow and heron,
betwixt peacocks and pig-eons, turtles and parrots.
Whence Sappho writes to Phaon:

To Birds unlike oftimes joyned are white Doves;
Also the Bird thaVs green, black Turtle loves.

Again, the whale and the little fish, his guide, are
friendly. Neither is this amity in Animals amongst
themselves, but also with other things, as with Metals,
Stones and Vegetables: So the cat delights in the
herb catnip and rubbeth herself upon it, and there be
mares in Cappadocia that expose themselves to the
blast of the wind. So frogs, toads, snakes, and all
manner of creeping poisonous things, delight in the
plant called pas-flowxr, of whom, as the physicians
say, if any one eat, he shall die with laughing. The
tortoise, also, when he is hunted by the adder, eats
origanum, and is thereby strengthened; and the stork,
when he hath eat snakes, seeks for a remedy in origa-
num; and the weasel, when he goes to fight with the
basilisk, eats rue — whence we come to know that orig-
anum and rue are effectual against poison. So in
some Animals there is an imbred skill and medicinal
art; for when the toad is wounded with a bite or poi-
son of another animal, he is wont to go to rue or sage
and rub the place wounded, and so escapes the danger
of the poison. So men have learned many excellent
remedies of diseases and virtues of things from brutes;
so swallows have shewed us that sallendine is very
medicinable for the sight, with which they cure the
eyes of their young; and the pyet, when she is sick,
puts a bay-leaf into her nest, and is recovered. In

78 HENRY CORNELIUS AGRIPPA'S

like manner, cranes, jackdaws, partridges, and black-
birds purge their nauseous stomachs with the same,
with which also crows allay the poison of the chame-
leon; and the lion, if he be feverish, is recovered by
eating of an ape. The lapwing, being surfeited with
eating of grapes, cures himself with southernwood; so
the harts have taught us that the herb ditany is very
good to draw out darts; for they, being wounded with
an arrow, cast it out by eating of this herb; the same
do goats in Candy. So hinds, a little before they
bring forth, purge themselves with a certain herb
called mountain osier. Also they that are hurt with
spiders seek a remedy by eating of crabs. Swine also
being hurt by snakes cure themselves by eating of
them; and cows, when they perceive they are poisoned
with a kind of French poison, seek for cure in the oak.
Elephants, when they have swallowed a chameleon,
help themselves with the wild olive. Bears, being
hurt with mandrakes, escape the danger by eating of
ants. Geese, ducks, and such like watery fowl, cure
themselves with the herb called wall-sage. Pigeons,
turtles, and hens, with the herb called pellitory of the
wall. Cranes, with bulrushes. Leopards cure them-
selves, being hurt, with the herb called wolf's-bane;
boars, with ivy; hinds, with the herb called cinnara.

CHAPTER XVIII.

0/ the Inclinations of Enmities.

On the contrary, there are Inclinations of Enmities,
and they are, as it were, the odium, and anger, indig-
nation, and a certain kind of obstinate contrariety of
nature, so that any thing shuns its contrary and drives
it away out of its presence. Such kinds of inclinations
hath rhubarb against choler, treacle against poison,

PHILOSOPHY OF NATURAL MAGIC. . 79

the sapphire stone against hot boils and feverish heats
and diseases of the eyes; the amethyst against drunk-
enness, the jasper against flux of blood and offensive
imaginations, the emerald and angus castus against
lust, achates against poison, piony against the falling
sickness, coral against the ebullition of black choler
and pains in the stomach. The topaz against spiritual
heats, such as are covetousness, lust, and all manner
of excesses of love. The like inclination is there also
of ants against the herb origanum; and the wing of a
bat and the heart of a lapwing, from the presence of
which they fly. Also origanum is contrary to a cer-
tain poisonous fly, which cannot endure the Sun, and
resists salamanders, and loathes cabbage with such a
deadly hatred that they destroy one the other. So
cucumbers hate oil, and will run themselves into a
ring lest they should touch it. And it is said that the
gall of a crow makes men afraid and drives them
away from where it is, as also certain other things.
So a diamond doth disagree with the loadstone, that
being set by it, it will not suffer iron to be drawn to it;
and sheep fly from frog-parsley as from some deadly
thing, and that, which is more wonderful. Nature hath
pictured the sign of this death in the livers of sheep, in
which the very figure of frog-parsley, being described,
doth naturally appear. So goats do so hate garden
basil as if there were nothing more pernicious. And
again, amongst animals, mice and weasels do disagree;
whence it is said that mice will not touch cheese if
the brains of a weasel be put in the rennet, and besides
that the cheese will not be corrupt with age. So a
lizard is so contrary to scorpions that it makes them
afraid with its very sight, as also it puts them into a
cold sweat; therefore they are killed with the oil of
lizards, which oil also cures the wounds made by scor-
pions. There is also an enmity betwixt scorpions a<.nd

80 HENRY CORNELIUS AGRIPPA'S

mice; wherefore if a mouse be applied to a prick or
wound made by a scorpion, it cures it, as it is reported.
There is also an enmity betwixt scorpions and stala-
bors, asps and wasps. It is reported, also, that no
thing- is so much an enemy to snakes as crabs, and
that if swine be hurt therewith they eat them and are
cured. The Sun, also, being in Cancer, serpents are
tormented. Also the scorpion and crocodile kill one
the other; and if the bird ibis doth but touch a croco-
dile with one of his feathers, he makes him immova-
ble. The bird called bustard flies away at the sight of
a horse, and a hart runs away at the sight of a ram,
as also of a viper. An elephant trembles at the hear-
ing of the grunting of a hog, so doth a lion at the
sight of a cock; and panthers will not touch them
that are anointed all over with the broth of a hen,
especially if garlic hath been boiled in it. There is
also enmity betwixt foxes and swans, bulls and jack-
daws. Amongst birds, also, some are at perpetual
strife one with another, as also with other animals, as
jackdaws and owls, the kite and crows, the turtle and
ring-tail, egepis and eagles, harts and dragons. Also
amongst water animals there is enmity, as betwixt
dolphins and whirlpools, mullets and pikes, lampreys
and congers. Also the fish called pourcontrel makes
the lobster so much afraid that the lobster, seeing the
other but near him, is struck dead. The lobster and
conger tear one the other. The civet cat is said to
stand so in awe of the panther that he hath no power
to resist him or touch his skin; and they say that if
the skins of both of them be hanged up one against
the other, the hairs of the panther's skin fall off.
And Orus Apollo saith in his hieroglyphics, if any one
be girt about with the skin of the civet cat that he
may pass safely through the middle of his enemies
and not at all be afraid. Also the lamb is very much

PHILOSOPHY OF NATURAL MAGIC. 81

afraid of the wolf and flies from him. And they say-
that if the tail or skin or head of a wolf be hanged
upon the sheep-coate the sheep are much troubled and
cannot eat their meat for fear. And Pliny makes
mention of a bird, called marlin, that breaks crows'
egg's, whose young are so annoyed by the fox that she
also will pinch and pull the fox's whelps, and the fox
herself also; which when the crows see, they help the
fox against her, as against a common enemy. The
little bird called a linnet, living in thistles, hates
asses, because they eat the flowers of thistles. Also
there is such a bitter enmity betwixt the little bird
called esalon and the ass that their blood will not mix
together, and that at the braying of the ass both the
eggs and young of the esalon perish. There is also
such a disagreement betwixt the olive-tree and a
wanton, that if she plant it, it will either be always
unfruitful or altogether wither.* A lion fears nothing
so much as fired torches, and will be tamed by nothing
so much as by these; and the wolf fears neither sword
nor spear, but a stone — by the throwing of which, a
wound being made, worms breed in the wolf. A horse
fears a camel so that he cannot endure to see so much
as his picture. An elephant, when he rageth, is qui-
eted by seeing of a cock. A snake is afraid of a man
that is naked, but pursues a man that is clothed. A
mad bull is tamed by being tied to a fig-tree. Amber

*This illustration of a natural antipathy said to exist between a wanton
and an olive-tree, as well as other illustrations herein of the occult virtues
of things, may he regarded as somewhat fanciful, hut the reader will be
able to bring to mind plenty of natural phenomena that fully prove the
leading truths that Agrippa here seeks to convey. For instance, the writer
knows one person of whom it may be justly claimed that every plant grows
that he touches, while his mother, rendering the same care, finds it impos-
sible to raise a plant. All women know, who have had the experience, that
at certain times each month they cannot make pickles that will not spoil.
The explanation of these things are found in the occult virtues of Nature;
the inherent sympathy, amity or antipathy in all things to all other things,
which Agrippa so admirably sets forth.

82 HENRY CORNELIUS AGRIPPA'S

draws all things to it besides garden basil and those
things which are smeared with oil, betwixt which
there is a kind of a natural antipathy.

CHAPTER XIX.

How the Virtues of Things are to he Tried and Found Out,
which are in them Specifically, or in any one Individual
by way of Special Gift.

Moreover, thou must consider that the Virtues of
things are in some things according to the Species, as
boldness and courage in a lion and cock, fearfulness
in a hare or lamb, ravenousness in a wolf, treachery
and deceitfulness in a fox, flattery in a dog, covetous-
ness in a crow and jackdaw, pride in a horse, anger in
a tiger and boar, sadness and melancholy in a cat, lust
in a sparrow, and so of the rest. For the greatest
part of Natural Virtues doth follow the Species. Yet
some are in things Individually; as there be some men
which do so wonderfully abhor the sight of a cat that
they cannot look upon her without quaking; which
fear, it is manifest, is not in them, as they are men.
And Avicen tells of a man that lived in his time, whom
all poisonous things did shun, all of them dying which
did by chance bite him, he himself not being hurt; and
Albertus reports that in a city of the Ubians he saw
a wench who would catch spiders to eat them, and
being much pleased with such a kind of meat, was
wonderfully nourished therewith. So is boldness in a
wanton, and fearfulness in a thief. And upon this
account it is that philosophers say that any particular
thing that never was sick is good against any manner
of sickness; therefore they say that a bone of a dead
man, who never had a fever, being laid upon the
patient, frees him of his quartan. There are also

PHILOSOPHY OF NATURAL MAGIC. 83

many sing*ular virtues infused into particular things
by Celestial bodies, as we have shewed before.

CHAPTER XX.

The Natural Virtues are in some Things throughout their
Whole Substance^ and in other Things in Certain Parts
and Members.

Again thou must consider that the Virtues of things
are in some things in the whole (1 e.), the whole sub-
stance of them, or in all their parts, as that little fish
echeneis,* which is said to stop a ship by its mere
touch; this it doth not do according to any particular
part, but according to the whole substance. So the
civet cat hath this in its whole substance, that dogs,
by the very touch of his shadow, hold their peace.
So salendine is good for the sight, not according to
any one but all its parts; not more in the root than in
the leaves and seeds, and so of the rest. But some
Virtues are in things according to some parts of it,
viz. , only in the tongue, or eyes, or some other mem-

*The belief that the Echeneis, a fish of the Remora or Sucker family,
has the power of stopping ships was formerly quite prevalent. In Good-
win's translation of Plutarch's Morals, volume three, we find the following
story: "Chaeremomanus, the Trallian, when we were at a very noble fish-
dinner, pointing to a little, long, sharp-headed fish, said the echeneis (ship-
stopper) was like that, for he had often seen it as he sailed in the Sicilian
sea, and wondered at its strange force, for it stopped the ship when under
full sail, until one of the seamen perceived it sticking to the outside of the
ship, and took it off." Oppian says, describing its occult virtue:

"But though the canvas bellies with the blast.
And boisterous winds bend down the cracking mast,
The bark stands firmly rooted on the sea
And all unmov'd, as tower, or towering tree."

Pliny says: "Why should our fieets and armadas at sea make such tur-
rets on the walls and forecastles, when one little fish is able to arrest and
stay, per force, our goodly and tall ships?"— Nat. Hist., Vol. XI., p. 41. Ovid
writes, "There, too, is the little sucking fish, wondrous to behold, a vast
obstruction to ships," and Lucan says the echeneis stops ships on the ocean.

84 HENRY CORNELIUS AGRIPPA'S

bers and parts; so in the eyes of a basilisk is a most
violent power to kill men as soon as they see them.
The like power is there in the eyes of the civet cat,
which makes any animal that it hath looked upon to
stand still, to be amazed, and not able to move itself.
The like virtue is there in the eyes of some wolves,
who, if they see a man first, make him amazed and so
hoarse, that if he would cry out, he hath not the use
of his voice. Of this Virgil makes mention when he
sings :

Moeris is dumb, hath lost his voice, and why ?
The Wolf on Moeris first hath cast his eye.

So also there were some certain women in Scythia,
and amongst the Illyrians and Triballians, w^ho as
often as they looked angrily upon any man, were said
to slay him. Also we read of a certain people of
Rhodes, called Telchines, who corrupted all things
with their sight, wherefore Jupiter drowned them.
Therefore witches, when they would after this manner
work by witchcraft, use the eyes of such kind of ani-
mals in their waters for the eyes, for the like effects.
In like manner do ants fly from the heart of a lapwing
and not from the head, foot or eyes. So the gall of
lizards, being bruised in water, is said to gather wea-
sels together; not the tail or the head of it. The gall
of goats, put into the earth in a brazen vessel, gathers
frogs together; and a goat's liver is an enemy to but-
terflies and all maggots. Dogs shun them that have
the heart of a dog about them; and foxes will not
touch those poultry that have eaten the liver of a fox.
So divers things have divers virtues dispersed vari-
ously through several parts, as they are from above
infused into them according to the diversity of things
to be received; as in a man's body the bones receive
nothing but life, the eyes sight, and the ears hearing.

PHILOSOPHY OP NATURAL MAGIC. , 85

And there is in man's body a certain little bone, which
the Hebrews call LVZ, of the bigness of a pulse that
is husked, which is subject to no corruption, neither is
it overcome with fire, but is always preserved unhurt,
out of which, as they say, as a plant out of the seed,
our animal bodies shall in the resurrection of the dead
spring up. And these Virtues are not cleared by rea-
son, but by experience.

CHAPTER XXI.

Of the Virtues of Tilings ivhich are in them only in their
Life Time, and Such as Remain in them even After their
Death.

Moreover, we must know that there are some prop-
erties in things only whilst they live, and some that
remain after their death. So the little fish echeneis
stops the ships, and the basilisk and catablepa kill
with their sight when they are alive; but when they
are dead do no such thing. So they say that in the
colic, if a live duck be applied to the abdomen it takes
away the pain and herself dies. Like to this is that
which Archytas says: If you take a heart, newly
taken out of an animal, and, whilst it is yet warm,
hang it upon one that hath a quartan fever, it drives
it away. So if anj^ one swallow the heart of a lap-
wing, or a swallow, or a weasel, or a mole, whilst it is
yet warm with natural heat, it shall be helpful to him
for remembering, understanding, and for foretelling.
Hence is this general rule, viz. : That whatsoever
things are taken out of animals, whether they be any
member, the hair, nails, or such like, they must be
taken from those animals whilst they be yet living;
and, if it be possible, that so they may be alive after-
wards. Whence they say, when you take the tongue

i

86 HENRY CORNELIUS AGRIPPA'S

of a frog, you must put the frog" into the water again;
and if you take the tooth of a wolf, you must not kill
the wolf; and so of the rest. So writes Democritus, if
any one take out the tongue of a water-frog, yet liv-
ing, no other part of the body sticking to it, and she
be let go into the water again, and lay it upon the
place where the heart beats of a woman, she shall
answer truly whatsoever you ask her. Also they say,
that if the eyes of a frog be before sunrising bound to
the sick party, and the frog be let go again, blind, into
the water, they will drive away tertian ague; as also
that they will, being bound with the flesh of a night-
ingale in the skin of a hart, keep one always watchful
without sleep. Also the ray of the fork-fish, being
bound to the navel, is said to make a woman have an
easy travail, if the ray be taken from the fish alive
and it put into the sea again. So they say the right
eye of a serpent, being applied, doth help the water-
ing of the eyes if the serpent be let go alive. And
there is a certain fish or great serpent, called Myrus,
whose eye, if it be pulled out, and bound to the fore-
head of the patient, is said to cure the inflammation
of the eyes; and that the eye of the fish grows again;
and that he is taken blind who will not let the fish
go. Also the teeth of all serpents, being taken out
whilst they are alive, and hanged about the patient,
are said to cure the quartan. So doth the tooth of a
mole, taken out whilst she is alive, being afterwards
let go, cure the toothache; and dogs will not bark at
those that have the tail of a weasel that is escaped.
And Democritus relates that the tongue of a chame-
leon, if it be taken from her alive, doth conduce to a
good success in trials, and is profitable for women that
are in travail, if it be about the outside of the house,
for you must take heed that it be not brought into the
house, because that would be most dangerous.

PHILOSOPHY OF NATURAL MAGIC. 87

Moreover, there be some properties that remain after
death, and of these the Platonists say, that they are
thing's in which the Idea of the matter is less swal-
lowed up. In these, even after death, that which is
immortal in them doth not cease to work wonderful
thing's. So in the herbs and plants, pulled asunder
and dried, that Virtue is quick and operative which
was infused at first into them by the Idea. Thence it
is that as the eag"le all her life time doth overcome all
other birds, so also her feathers, after her death,
destroy and consume the feathers of all other birds.
Upon the same account doth a lion's skin destroy all
other skins; and the skin of the civet cat destroys the
skin of the panther; and the skin of a wolf corrodes
the skin of a lamb. And some of these do not do it
by way of a corporeal contact, but also sometimes by
their very sound. So a drum made of the skin of a
wolf makes a drum made of a lamb-skin not to sound.
Also a drum made of the skin of the fish called rochet
drives away all creeping things, at what distance
soever the sound of it is heard; and the strings of an
instrument made of the intestines of a wolf, and being
strung upon a harp or lute with strings made of the
intestines of a sheep, will make no harmony.

CHAPTER XXII.

Hoiu Inferior Things are Subjected to Superior Bodies, and
how the Bodies^ the Actions, and Dispositions of Men are
Ascribed to Stars and Signs.

It is manifest that all things inferior are subject to
the superior, and after a manner (as saith Proclus) they
are one in the other, viz. , in inferiors are superior and
in superiors are inferior: So in the Heaven are things
terrestrial, but as in their cause, and in a celestial

88 HENRY CORNELIUS AGRIPPA'S

manner; and in the Earth are things celestial, but
after a terrestrial manner, as in an effect. So we say
that there be here certain things which are Solary
and certain which are Lunary, in which the Sun and
Moon make a strong impression of their virtues.
Whence it is that these kind of things receive more
operations and properties, like to those of the Stars
and Signs which they are under. So we know that
Solary things respect the heart and head by reason
that Leo is the house of the Sun, and Aries the exal-
tation of the Sun. So things under Mars are good for
the head and secrets by reason of Aries and Scorpio.
Hence they whose senses fail and heads ache by rea-
son of drunkenness, find cold water and vinegar good
to bathe the head and secrets. But in reference to
these it is necessary to know how man's body is dis-
tributed to Planets and Signs. Know, therefore, that
according to the doctrine of the Arabians, the Sun
rules over the brain, heart, the thigh, the marrow, the
right eye, and the spirit; also the tongue, the mouth,
and the rest of the organs of the senses, as well inter-
nal as external; also the hands, feet, legs, nerves, and
the power of imagination. That Mercury rules over
the spleen, stomach, bladder, womb, and right ear, as
also the faculty of the common sense. That Saturn
rules over the liver and fleshy part of the stomach.
That Jupiter rules over the abdomen and navel, whence
it is written by the Ancients, that the effigy of a navel
was laid up in the temple of Jupiter Hammon. Also
some attribute to him the ribs, breast, bowels, blood,
arms, and the right hand and left ear,. and the powers
natural. And some set Mars over the blood, the veins,
the kidneys, the bag of the gall, the buttocks, the
back, motion of the sperm, and the irascible power.
Again they set Venus over the kidneys, the secrets,
the womb, the seed, and concupiscible power; as also

PHILOSOPHY OF NATURAL MAGIC. 89

the flesh, fat, belly, breast, navel, and the venereal
parts and such as serve thereto; also the os sacrum,
the back-bone, and loins; as also the head, and the
mouth, with which they give a kiss as a token of love.
Now the Moon, althoug-h she may challenge the whole
body, and every member thereof according to the
variety of the Signs, yet more particularly they
ascribe to her the brain, lungs, marrow of the back-
bone, the stomach, the menstrual and excretory parts,
and the left eye, as also the power of increasing. But
Hermes saith: That there are seven holes in the head
of an animal, distributed to the seven Planets, viz. :
The right ear to Saturn, the left to Jupiter, the right
nostril to Mars, the left to Venus, the right eye to the
Sun, the left to the Moon, and the mouth to Mercury.

The several Signs, also, of the Zodiac take care of
their members: So Aries governs the head and face;
Taurus, the neck; Gemini, the arms and shoulders;
Cancer, the breast, lungs, stomach and arms; Leo, the
heart, stomach, liver and back; Virgo, the bowels and
bottom of the stomach; Libra, the kidneys, thighs and
buttocks; Scorpius, the secrets; Sagittarius, the thighs
and groins; Capricornus, the knees; Aquarius, the legs
and shins; Pisces, the feet.* And as the triplicities
of these Signs answer one the other, and agree in
celestials, so also they agree in the members; which is
sufficiently manifest by experience, because with the
coldness of the feet the belly and breast are affected,
which members answer the same triplicity; whence it
is, if a medicine be applied to the one it helps the
other, as by the warming of the feet the pain of the
belly ceaseth. Remember, therefore, this order, and

*The several parts of the physical body, it will be seen, run in order
from the head to the feet in their correspondence with the twelve Signs or
Houses of 'the Zodiac, from Aries, the first house, to Pisces, the twelfth and
last. The Zodiac, as a whole, in symbolizing all parts of a complete man.
typifies a perfect celestial being known as the Grand Solar Man.

90 HENRY CORNELIUS AGRIPPA'S

know that things which ace under any one of the
Planets have a certain particular aspect or inclination
to those members that are attributed to that planet,
and especially to the Houses and exaltations thereof.
For the rest of the dignities, as those triplicities and
marks and face, are of little account in this. Upon
this account, therefore, peony, balm, clove-gilly-
flowers, citron-peel, sweet-marjoram, cinnamon, saf-
fron, lignum aloes, frankincense, amber, musk, and
myrrh help the head and heart, by reason of the Sun
and Aries and Leo. So doth ribwort, the herb of
Mars, help the head and secrets by reason of Aries
and Scorpio; and so of the rest. *Also all things
under Saturn conduce to sadness and melancholy;
those under Jupiter to mirth and honor; those under
Mars to boldness, contention and anger; those under the
Sun to glory, victory and courage; those under Venus

*NoTE ON Punctuation: We find all semicolons used in this sentence
in the English edition of 1651. Mr. Henry Morley, in his "Life of Cornelius
Agrippa" (London, 1856), Vol. L, page 140, in a note referring to a quotation
he makes there from the Latin edition of Agrippa of 1531, says: "I have
preserved the punctuation in this passage to show the use of the colon
"before semicolons were invented." The passage Mr. Morley quotes from
the Latin edition of 1531 ("De Occulta Philosophia Lihri Tres," Antwerp,
Belgium, one book only of which was published of the three) contains six
colons, whereas the English edition of 1651 (see etching for title page), also
used by Mr. Morley, and published complete one hundred and twenty years
later, contains none. This indicates, apparently, the general period when
semicolons were invented and came into use. The characters of punctua-
tion are supposed to have been generally invented and introduced near the
close of the fifteenth century by Aldus Manutus, a noted printer and pub-
lisher of Venice. The semicolon, as above, originated later on, between 1531
and 1651. Further, the m-dash, " — ," as now used, is of comparatively mod-
ern introduction. I fail to find a single m-dash in the English edition of

Agrippa of 1651, though 3-m-dashes, " ," were occasionally used before

quotations from the poets. Eight years later, in 1659, 1 find the 2-m-dash
used, in the second edition of Lilly's "Christian Astrology," page 60, thus:

"His least 30." As this was an ordinary paragraph, of itself, it shows

that they did not at that time use the m-dash but were evolving towards it.
The truth regarding punctuation is that it has slowly and steadily evolved,
especially since the art of printing, to its present status. The object of
punctuation, primarily, is to present a writer's thought clearly, concisely,
and correctly, by pointing out his salient words, using the " marks " like an
artist does his " hues," to give prominence and pith thereto.

GRAND SOLAR MAN.

PHILOSOPHY OF NATURAL MAGIC. 91

to love, lust and concupiscence; those under Mercury
to eloquence; those under the Moon to a common life.
Also all the actions and dispositions of men are dis-
tributed according- to the Planets; for Saturn governs
old men, monks, melancholy men, and hidden treasures
and those things which are obtained with long jour-
neys and difficulty; but Jupiter governs those that are
religious, prelates, kings and dukes, and such kind of
gains that are got lawfully; Mars rules over barbers,
chirurgeons, physicians, sergeants, butchers, execu-
tioners, all that make fires, bakers, and soldiers, who
are every where called martial men. Also do the
other Stars signify their office, as they are described
in the books of Astrologers.

CHAPTER XXIII.

How we shall Know luliat Stars natural Things are Under,
and what Things are Under the Sun^ which are called
Solary.

Now it is very hard to know what Star or Sign every
thing is under; yet it is known through the imitation
of their rays, or motion, or figure of the superiors.
Also some of them are known by their colors and
odors; also some by the effects of their operations,
answering to some Stars. So, then, Solary things, or
things under the power of the Sun, are, amongst Ele-
ments, the lucid flame; in the humors, the purer blood
and spirit of life; amongst tastes, that which is quick,
mixed with sweetness; amongst metals, gold, by rea-
son of its splendor, and its receiving that from the
Sun which makes it cordial; and amongst stones, they
which resemble the rays of the Sun by their golden
sparklings, as doth the glittering stone aetites, which
hath power against the falling sickness and poisons.

92 HENRY CORNELIUS AGRIPPA'S

So also the stone which is called the Eye of the Sun,
being" of a figure like to the apple of the eye, from the
middle whereof shines forth a ray; it comforts the
brain and strengthens the sight. So the carbuncle,
which shines by night, hath a virtue against all airy
and vaporous poison. So the chrysolite stone, which
is of a light green color, in which, when it is held
against the Sun, there shines forth a golden star; and
this comforts those parts that serve for breathing, and
helps those that be asthmatical; and if it be bored
through, and the hole filled with the mane of an ass,
and bound to the left arm, it drives away idle imagi-
nations and melancholy fears, and puts away foolish-
ness. So the stone called iris, which is like crystal in
color, being often found with six corners; when, under
some roof, part of it is held against the rays of the Sun
and the other part is held in the shadow, it gathers the
rays of the Sun into itself, which, whilst it sends them
forth, by way of reflection, makes a rainbow appear on
the opposite wall. Also the stone heliotrope, green
like the jasper or emerald, beset with red specks,
makes a man constant, renowned and famous; also it
conduceth to long life; and the virtue of it, indeed, is
most wonderful upon the beams of the Sun, which it
is said to turn into blood {i. e.), to appear of the color
of blood, as if the Sun were eclipsed, viz., when it is
joined to the juice of a herb of the same name, and be
put into a vessel of water. There is also another vir-
tue of it more wonderful, and that is upon the eyes of
men, whose sight it doth so dim and dazzle that it doth
not suffer him that carries it to see it, and this it doth
not do without the help of the herb of the same name,
which also is called heliotrope {i. e.), following the Sun.
These virtues doth Albertus Magnus and William of
Paris confirm in their writings. The stone hyacinth
also hath a virtue from the Sun against poisons and

PHILOSOPHY OF NATURAL MAGIC. 93

pestiferous vapors; it makes him that carries it to be
safe and acceptable; it conduceth also to riches and
wit; it strengthens the heart; being- held in the mouth
it doth wonderfully cheer up the mind. Also there is
the stone pyrophylus, of a red mixture, which Alber- (X,
tus Magnus saith ^sculapius makes mention of in one
of his Epistles unto Octavius Augustus, saying that
there is a certain poison so wonderfully cold, which
preserves the heart of man (being taken oat) from
burning, so that if for any time it be put into the fire
it is turned into a stone, and this is that stone which
is called pyrophylus, from the fire. It hath a wonder-
ful virtue against poison, and it makes him that carries
it to be renowned and dreadful to his enemies. But,
above all, that stone is most Solary which Apollonius
is reported to have found, and which is called pantaura,
which draws other stones to it, as the loadstone doth
iron, and is most powerful against all poisons. It is
called by some pantherus, because it is spotted like
the beast called the panther. It is therefore also
called pantochras, because it contains all colors, and
Aaron calls it evanthum. There are also other Solary
stones, as the topazius, chrysopassus, the rubine, and
balagius. So also is auripigmentum, and things of a
golden color and very lucid.

Amongst plants, also, and trees, those are Solary
which turn towards, the Sun, as the marigold, and
those which fold in their leaves when the Sun is near
upon setting, but when it riseth unfold their leaves by
little and little. The lote-tree also is solary, as is.
manifest by the figure of the fruit and leaves. So is
peony, sallendine, balm, ginger, gentian, and dittany;
and vervain, which is of use in prophesying and expi-
ations, as also driving away evil spirits. The bay-tree
also is consecrated to Phoebus, so is the cedar, the
palm-tree, the ash, the ivy and vine, and whatsoever

\

94

HENRY CORNELIUS AGRIPPA'S

repel poisons and lightnings, and those things which
never fear the extremities of the winter. Solary also
are mint, mastic, zedoary, saffron, balsam, amber,
musk, yellow honey, lignum aloes, cloves, cinnamon,
calamus, aromaticus, pepper, frankincense, sweet-mar-
joram, also libanotis, which Orpheus calls the sweet

perfume of the Sun.

Also amongst animals
those are called Solary
which are magnanimous,
courageous, ambitious of
victory and renown — as
the lion, king of beasts;
the crocodile, the spot-
ted wolf, the ram, the
boar; the bull, king of
the herd, which was by
the Egyptians at Heli-
opolis dedicated to the
Sun, which they called
Verites; and an ox was
consecrated to Apis in
Memphis, and in Her-
minthus a bull by the
name of Pathis. The
wolf, also, was conse-
crated to Apollo and
Latona. Also the beast called baboon is Solary,
which twelve times in a day (viz., every hour) barks,
and in time of ^quinoctium micturateth twelve times
every hour; the same also it doth in the night, whence
the Egyptians did engrave him upon their fountains.*

CALAMUS (sweet -flag).

*Mr. Morley notes here in reference to the "baboon that "Hermes Tris-
megistus, or a writer in his name, taught that the common division of time
was suggested to man hy the habits of this sacred animal." Life of Henry
Cornelius Agrippa, Volume I., page 132.

PHILOSOPHY OF NATURAL MAGIC. 95

Also, among"st birds, these are Solary: The phoenix,
being but one of that kind; and the eagle, the queen of
birds; also the vulture, the swan, and those which sing
at the rising Sun and, as it were, call upon it to rise,
as the cock and crow; also the hawk, which, because
it, in the divinity of the Egyptians, is an emblem of
the spirit and light, is by Porphyrins reckoned amongst
the Solary birds. Moreover, all such things as have
some resemblance of the works of the Sun, as worms
shining in the night, and the beetle. Also, according
to Appious' interpretation, such things whose eyes
are changed according to the course of the Sun are
accounted Solary; and things which come of them.

And amongst fish, the sea-calf is chiefly Solary, who
doth resist lightning; also shell-fish and the fish called
Pulmo, both of which shinS in the night; and the fish
called Stella,* for his parching heat; and the fish
called strombi, t that follow their king; and margari,J;
which also have a king, and, being dried, are hardened
into a stone of a golden color.

CHAPTER XXIV.

What Things are Lunary, or Under the Poiver of the Moon.

These things are Lunary, amongst the Elements,
viz. : The earth, then the water, as well that of the
sea as of the rivers; and all moist things, as the
moisture of trees and animals, especially they which
are white, as the whites of eggs, fat, sw^eat, phlegm,
and the superfluities of bodies. Amongst tastes, salt

* Stella— a star— Star-fish ; the Asterias or sea-star. One peculiarity of
this radiate animal is that so long as it has any one of its usual five points
remaining, it will restore any others that may have been destroyed.

t strombi— Strombite. A mullosk, of the genus Strombus, possessing
a spiral shell with a broad, wing-like lip. Ordinarily known as a sea-snail.

JMargari— Margarite— Margaritaceas. Pearl-fish; the pearl oyster.

96 HENRY CORNELIUS AGRIPPA'S

and insipid; amongst metals, silver; amongst stones,
crystal, the silver marcasite, and all those stones that
are white and green. Also the stone selenite {i. e. , the
Moon, Lunary), shining from a white body, with a yel-
low brightness; imitating the motion of the Moon,
by having in it the figure of the Moon, which daily
increaseth or decreaseth as doth the Moon. Also
pearls, which are generated in shells of fishes, and
stalactites, formed from the droppings of water; also
the beryl, or aqua-marine, greenish and six-sided.

Amongst plants and trees, these are Lunary, as the
selenotropion, which turns towards the Moon as doth
the heliotropion towards the Sun; and the palm-tree,
which sends forth a bough at every rising of the new
Moon. Hyssop, also, and rosemary, agnus castus, and
the olive-tree, are Lunary. Also the herb chinosta,
which increaseth and decreaseth with the Moon, viz.,
in substance and number of leaves, not only in sap
but in virtue — which, indeed, is in some sort common
to all plants, except onions, which last are under the
influence of Mars, and have contrary properties.

As amongst flying things the Saturnine bird called
a quail is a great enemy to the Moon and Sun, Lunary
animals are such as delight to be in man's company,
and such as do naturally excel in love or hatred, as all
kinds of dogs. The chameleon also is Lunary, which
always assumes a color according to the variety of the
color of the object — as the Moon changeth her nature
according to the variety of the Sign which it is found
in. Lunary also are swine, hinds, goats, and all those
animals, whatsoever, that observe and imitate the
motion of the Moon, as the baboon, and the panther,
which is said to have a spot upon her shoulder like the
Moon, increasing into a roundness, and having horns
that bend inwards. Cats also are Lunary, whose eyes
become greater or less according to the course of the

PHILOSOPHY OF NATURAL MAGIC. 97

Moon; and those things which are of like nature, as
catamenial blood, of which are made wonderful and
strang-e things by magicians. The civet cat, also,
changing her sex with the Moon, being obnoxious to
divers sorceries; and all animals that live in water as
well as on land, as otters, and such as prey upon fish.
Also all monstrous beasts, such as without any mani-
fest seed are equivocally generated, as mice, which
sometimes seem to be generated of the putrefaction of
the earth. Amongst fowl, geese, ducks, didappers,
and all kind of watery fowl as prey upon fish, as the
heron, and those that are equivocally produced, as
wasps of the carcasses of horses, bees of the putre-
faction of cows, small flies of putrefied wine, and bee-
tles of the flesh of asses. But most Lunary of all is
the two-horned beetle, horned after the manner of a
bull, which digs under cow-dung and there remains
for the space of twenty-eight days (in which time the
Moon measures the whole Zodiac), and in the twenty-
ninth day, when it thinks there will be a conjunction
of their brightness, it opens the dung and casts it into
water, from whence then come beetles.

Amongst fish, these are Lunary: jElurus, whose
eyes are changed according to the course of the Moon,
and whatsoever observes the motion of the Moon, as the
tortoise, the echeneis, crabs, oysters, cockles and frogs.

CHAPTER XXV.

What Things are Saturnine, or Under the Poiver of Saturn.

Saturnine things, amongst Elements, are earth and
also water; amongst humors, black choler that is moist,
as well natural as adventitious (adiist choler excepted).
Amongst tastes, sour, tart, and dead-like. Amongst
metals, lead, and gold, by reason of its weight, and
tke golden marcasite. Amongst stones, the onyx, the

98 HENRY CORNELIUS AGRIPPA'S

ziazaa, the camonius, the sapphire, the brown jasper,
the chalcedon, the loadstone, and all dark, weighty,
earthy things. Amongst plants and trees, the daffo-
dil, dragon's- wort, rue, cummin, hellebore, the tree
from whence benzoin comes, mandrake, opium, and
those things which are never sov/n, and never bear
fruit, and those which bring forth berries of a dark
color and black fruit, as the black fig-tree, the pine-
tree, the cypress-tree, and a certain tree used at buri-
als, which never springs afresh with berries, rough, of
a bitter taste, of a strong smell, of a black shadow,
yielding a most sharp pitch, bearing a most unprofit-
able fruit, never dies with age, deadly, and dedicated
to Pluto. As is the herb pas-flower,* with which they

*Pas, from the latin word "passus," meaning step, pace, or "right of
going foremost; precedence." Thus the pas-flower means a plant blooming
ahead of other flowers. A co-ordinate word is " pascha," meaning to " pass
over," giving the name " Passover," or the feast of Easter. " Pasch " comes
from and means the same as " pascha," and we read of the "pasch " egg,
stained and given to children at Easter, as also of the " pasch " flower of
Easter. The Easter flower was also known as the Pash-flower, Paschal-
flower, and Pasque-flower — "pash" and " pasque " meaning Easter, and
" paschal " pertaining thereto. This indicates that the pas-flower in the
above text is identical with the pasque-flower, of the genus Anemone, hav-
ing large purple flowers, which usually bloom about Easter, stepping fore-
most in their order of blooming as regarding other flowers. Agrippa also
makes mention here of the pas-flower as being an emblem of mourning as
the ancients used it to " strow the graves before they put the dead bodies
into them." While the ancients may have held the pas-flower as sacred to
the rites of burial, the sense of its use as the Easter flower would indicate
that it was also used as an emblem of great joy, and signified a new life
for the departed through a new birth or resurrection. A true understand-
ing of the meaning of the feast of the Passover or Easter will show this:
Easter-day is always the first Sunday after the fourteenth day of the calen-
dar moon which comes upon or next after the 21st of March; so that if the
fourteenth day comes on a Sunday, Easter-day will be the Sunday after.
Easter corresponds to the Passover of the Jews, and ".most nations still give
it this name under the various forms of pascha, pasque, paque, or pask."
The feast of the Passover was instituted by the Jews " to commemorate the
providential escape of the Hebrews, in Egypt, when God, smiting the first-
born of the Egyptians, passed over the houses of the Israelites, which were
marked with the blood of the paschal lamb." With the Christian church
it is observed to commemorate the "resurrection of Christ." The Old
High Germans celebrated the day in honor of Ostara, the goddess of light
or SPRING, whence they called April (the month of or following Easter)
Ostarmanoth. The Anglo-Saxons called the same month, Eastermonadh,

PHILOSOPHY OF NATURAL MAGIC. . 99

were wont, anciently, to strow the graves before they
put the dead bodies into them; wherefore it was law-
ful to make their garlands at feasts with all herbs and
flowers besides pas-flowers, because it was mournful
and not conducing to mirth. Also all creeping ani-
mals, living apart, and solitary, nightly, sad, contem-
plative, dull, covetous, fearful, melancholy, that take
much pains, slow, that feed grossly, and such as eat
their young. Of these kinds, therefore, are the mole,
the wolf, the ass, the toad, the cat, the hog, the bear,
the camel, the basilisk, the hare, the ape, the dragon,
the mule, all serpents and creeping things, scorpions,
ants, and such things as proceed from putrefaction in
the earth, in water, or in the ruins of houses, as mice

from Eastre, their name for the same goddess, and their paschal feast,
Eastran or Easter. March was named from Mars, the god of war, and was
originally the first month of the j'^ear as it was in March that the Sun came
to Aries, the first House of the Zodiac, emblemized by the lamb, as the ram
was the first animal to forage for food and procreate ; and the Sun entering
the first House was the vernal equinox, or the first day of spring, the first
season of the fruitful year, and therefore March, being the advent month
of light and fecundity, was esteemed as the first month of the year. The
first full month of light and spring, when every fetter of winter was riven
and spring was opened wide and fixed, was April, from aperio, to open; and
also from the Greek word, aphros— foam— from which Venus was said to
have sprung, and hence this month was sacred to her; no doubt Ostara and
Eastre were identical with her. As Easter-day falls the first Sunday after
the fourteenth day of the calendar moon which comes upon or next after
the 21st of March, Easter-day usually comes in April and dates its arrival
from the aspect of the Moon to the arbitrary date of March 21. This is a
very significant fact and is fully confirmed as such when we find that the
21st of March is the usually precise date when the Earth, in its annual move-
ment around the Sun, enters Libra, causing the Sun to apparently enter the
opposite House or Sign of Aries, ending winter and ushering in spring, for
the first day of spring always comes when the Sun enters Aries. Aries is
the House of the lamb, and with the birth of spring the lamb is resurrected
or brought to life anew, while winter is dead, the Sun having passed over
the meridian line between winter and spring. Further, the word Easter
corresponds with Aries, for it springs from the word East, and Aries is the
Eastern part of the Zodiac. Therefore March 21st is the true Eastern-day,
but the celebration of the return of spring is fitly deferred until the first
Sun-day after about a lunar cycle, so as to partake of the first fruits of the
spring season. In view of the foregoing, therefore, the ancients used the
pas-flower at the grave as an emblem of the passing over of the winter of
old age and the resurrection of the spirit to eternal light and immortal
youth. Used as such the pas-flower or pasque-flower typified joy and hope.

100 HENRY CORNELIUS AGRIPPA'S

and many sorts of vermin. Amongst birds, those are
Saturnine which have long- necks and harsh voices, as
cranes, ostriches, and peacocks, which are dedicated to
Saturn and Juno. Also the screech-owl, the horned-
owl, the bat, the lapwing, the crow, the quail, which
is the most envious bird of all. Amongst fishes, the
eel, living apart from all other fish; the lamprey, the
dog-fish, which devours her young; also the tortoise,
oysters, cockles, to which may be added sea-sponges
and all such things as come of them.

CHAPTER XXVI.

What Things are Under the Power of Jupiter, and are

called Jovial.

Things under Jupiter, amongst Elements, are the air;
amongst humors, blood and the Spirit of Life; also all
things which respect the increase, nourishment, and
vegetation of the life. Amongst tastes, such as are
sweet and pleasant. Amongst metals, tin, silver and
gold, by reason of their temperateness. Amongst
stones, the hyacinth, beryl, sapphire, emerald, green
jasper, and those of airy colors. Amongst plants and
trees, sea-green, garden basil, bugloss, mace, spike,
mint, mastic, elecampane, the violet, darnel, henbane,
the poplar-tree, and those which are called lucky trees,
as the oak, the sesculus, or horse-chestnut, which is
like an oak but much larger; the holm or holly-tree,
the beech-tree, the hazel-tree, the service-tree, the
white fig-tree, the pear-tree, the apple-tree, the vine,
the plum-tree, the ash, the dogwood tree, and the
olive-tree, and also oil-tree. Also all manner of corn,
as barley and wheat; also raisins, licorice, sugar, and
all such things whose sweetness is manifest and sub-
tile, partaking somewhat of an astringent and sharp

PHILOSOPHY OF NATURAL MAGIC. 101

taste, as are nuts, almonds, pine-apples, filberts, pista-
chio-nuts, roots of peony, myrobalan, rhubarb, and
manna; Orpheus adds storax. Amongst animals, such
as have some stateliness and wisdom in them, and
those which are mild, well trained up, and of good
dispositions, as the hart and elephant; and those which
are gentle, as sheep and lambs. Amongst birds, those
that are of a temperate complexion, as hens, together
with the yolk of their eggs. Also the partridge, the
pheasant, the swallow, the cuckoo, and the stork and
pelican, birds given to a kind of devotion, which are
emblems of gratitude. The eagle is dedicated to
Jupiter — she is the ensign of emperors, and an emblem
of Justice and Clemency. Amongst fish, the dolphin,
the fish called anchia or anchovy; and the sheath or
sheat-fish, by reason of his devoutness.

CHAPTER XXVII.

What Things are Under the Power of Mars, and are called

Martial.

These things are Martial: Amongst Elements, fire,
together with all adust and sharp things. Amongst
humors, choler; also bitter tastes, tart and burning the
tongue, and causing tears. Amongst metals, iron and
red brass; and all fiery, red, and sulphureous things.
Amongst stones, the diamond, loadstone, the blood-
stone, the jasper, the stone that consists of divers
kinds, and the amethyst. Amongst plants and trees,
hellebore, garlic, euphorbium, castanea, ammoniac,
radish, the laurel or sweet-bay, wolf's-bane, scam-
mony; and all such as are poisonous, by reason of too
much heat, and those which are beset round about
with prickles, or, by touching the skin, burn it, prick
it, or make it swell, as cardis, the nettle, crow-foot;

102 HENRY CORNELIUS AGRIPPA'S

and such as, being eaten, cause tears, as onions, asco-
lonia, leeks, mustard-seed, and all thorny trees; and
the dogwood-tree, which is dedicated to Mars. And
all such animals as are warlike, ravenous, bold, and of
clear fancy, as the horse, mule, goat, kid, wolf, leop-
ard, and wild ass. Serpents, also, and dragons, full of
displeasure and poison. Also all such as are offensive
to men, as gnats, flies, and the baboon, by reason of
his anger. All birds that are ravenous, devour flesh,
and break bones, as the eagle, the falcon, the hawk,
and the vulture; and those which are called the fatal
birds, as the horn-owl, the screech-owl, castrels, and
kites; and such as are hungry and ravenous, and such
as make a noise in their swallowing, as crows, daws,
and the pie, which, above all the rest, is dedicated to
Mars. And amongst fishes, the pike, the barbel, the
fork-fish, the fish that hath horns like a ram, the stur-
geon, and the glacus, all which are great devourers
and ravenous.

CHAPTER XXVIII.

What Things are Under the Poiver of Venus, and are called

Venereal.

These things are under Venus: Amongst Elements,
air and water. Amongst humors, phlegm, with blood,
spirit, and seed. Amongst tastes, those which are
sweet, unctuous, and delectable. Amongst metals,
silver, and brass, both yellow and red. Amongst
stones, the beryl, chrysolite, emerald, sapphire, green
jasper, carnelian, the stone aetites, the lazuli stone,
coral, and all of a fair, various, white, and green color.
Amongst plants and trees, the vervain, violet, maiden-
hair; valerian, which by the Arabians is called phu!
and tithymal, for its fragrant and sweet smell; also

PHILOSOPHY OF NATURAL MAGIC. . 103

thyme, the gum ladanum, amber-gris, sanders or red
sandal-wood, coriander, and all sweet perfumes; and
delightful and sweet fruits, as sweet pears, figs, pome-
granates, which, the poets say, were, in Cyprus, first
sown by Venus. Also the Rose of Lucifer was dedi-
cated to her; also the Myrtle-tree of Hesperus. More-
over, all luxurious, delicious animals, and of a strong
love, as dogs, conies, odorous sheep and goats, both
female and male, which generate sooner than any other
animal; also the bull, for his disdain, and the calf, for
his wantonness. Amongst birds, the swan, the wag-
tail, the swallow, the pelican, the bergander, which
are very loving to their young. Also the crow, and
the pigeon, which is dedicated to Venus; and the
turtle-dove, one whereof was commanded to be offered
at the purification, after bringing forth. The sparrow
also was dedicated to Venus, which was commanded in
the law to be used in the purification, after the lep-
rosy, a martial disease, than which nothing was of
more force to resist it. Also, the Egyptians called
the Eagle by the name of Venus, because she never
fails to answer the call of her mate. Amongst fishes,
these are venereal: The lustful pilchard, the lecher-
ous gilt-head, the whiting, for her love to her young,
and the crab, fighting for his mate.

CHAPTER XXIX.

What Things are Under the Power of Mercury, and are

called Mercurial.

Things under Mercury are these: Amongst Ele-
ments, water, though it moves all things indistinctly.
Amongst humors, those especially which are mixed,
as also the animal spirit. Amongst tastes, those that
are various, strange, and mixed. Amongst metals,

104 HENRY CORNELIUS AGRIPPA'S

quick-silver, tin, and the silver marcasite. Amongst
stones, the emerald, achate or agate, red marble, and
topaz, and those which are of divers colors and vari-
ous figures naturally; and those that are artificial, as
glass; and those which have a color mixed with green
and yellow. Amongst plants and trees, the hazel,
five-leaved grass, the herb mercury, fumitory, pimper-
nel, marjoram, parsley, and such as have shorter and
less leaves, being compounded of mixed natures and
divers colors. Animals, also, that are of quick sense,
ingenious, strong, inconstant, and swift; and such as
become easily acquainted with men, as dogs, weasels,
apes, foxes, the hart and mule; and all animals that
are of both sexes, and those which can change their
sex, as the hare, civet cat, and such like. Amongst
birds, those which are naturally witty, melodious and
inconstant, as the linnet, nightingale, blackbird, lark,
thrush, the gnat-snapper, the bird calandra, the par-
rot, the pie, the bird ibis, the bird porphyrio, the black
beetle with one horn, and the sea-bird trochilus, which
goes into the crocodile's mouth for its food. Amongst
fishes, the fish called pourcontrel, for deceitfulness
and changeableness; the fork-fish for its industry, and
the mullet, also, that shakes off the bait on the hook
with his tail.

CHAPTER XXX.

That the Whole Sublunary World, and those Things which
are in It, are Distributed to Planets.

Moreover, whatsoever is found in the whole world
is made according to the governments of the Planets,
and accordingly receives its virtue. So in fire, the
enlivening light thereof is under the government of
the Sun; the heat of it under Mars, in the Earth; the

PHILOSOPHY OF NATURAL MAGIC. 105

various superficies thereof under the Moon and Mer-
cury, and the starry heaven; the whole mass of it
under Saturn. But in the middle Elements, air is
under Jupiter, and water under the Moon; but being
mixed, are under Mercury and Venus. In like manner
natural active causes observe the Sun, the matter the
Moon, the fruitfulness of active causes, Jupiter; the
fruitfulness of the matter, Venus; the sudden effecting"
of any thing. Mars; and Mercury, that for his vehe-
mency, this for his dexterity and manifold virtue.
But the permanent continuation of all things is
ascribed to Saturn. Also, amongst vegetables, every
thing that bears fruit is from Jupiter, and every thing
that bears flowers is from Venus; all seed and bark is
from Mercury, and all roots from Saturn, and all wood
from Mars, and leaves from the Moon. Wherefore, all
that bring forth fruit, and not flowers, are of Saturn
and Jupiter; but they that bring forth flowers and
seed, and not fruit, are of Venus and Mercury; those
which are brought forth of their own accord, without
seed, are of the Moon and Saturn. All beauty is from
Venus, all strength from Mars, and every planet rules
and disposeth that which is like to it. Also in stones,
their weight, clamminess and slipticness is of Saturn,
their use and temperament of Jupiter, their hardness
from Mars, their life from the Sun, their beauty and
fairness from Venus, their occult virtue from Mercury,
and their common use from the Moon.

CHAPTER XXXI.

How Provinces and Kingdoms are Distributed to Planets.

Moreover, the whole orb of the earth is distributed
by kingdoms and provinces to the Planets and Signs:
For Macedonia, Thracia, Illyria, Arriana, Gordiana,

106 HENRY CORNELIUS AGRIPPA'S

India, many of which countries are in the lesser Asia,
are under Saturn with Capricornus; but with Aquarius
under him are the Sauromatian Country, Oxiana, Sog-
diana, Arabia, Phazania, Media and ^thipoia, which
countries, for the most part, belong to the more inward
Asia. Under Jupiter, with Sagittarius, are Tuscana,
Celtica, Spaine, and happy Arabia; and under him,
with Pisces, are Lycia, Lydia, Cilicia, Pamphylia,
Paphlagonia, Nasamonia, and Lybia. Mars, with
Aries, governs Britany, France, Germany, Bastarnia,
the lower parts of Syria, Idumea, and Judea; with
Scorpio, he rules Syria, Comagena, Cappadocia, Meta-
gonium, Mauritania, and Getulia. The Sun, with Leo,
governs Italy, Apulia, Sicilia, Phenicia, Chaldea, and
the Orchenians. Venus, with Taurus, governs the
Isles Cyclades, the seas of little Asia, Cyprus, Parthia,
Media, Persia; but, with Libra, she commands the
people of the Island Bractia, of Caspia, of Seres, of
Thebais, of Oasis, and of Troglodys. Mercury, with
Gemini, rules Hircania, Armenia, Mantiana, Cyrenaica,
Marmarica, and the lower Egypt; but, with Virgo, he
rules Greece, Achaia, Creta, Babylon, Mesopotamia,
Assyria, and Ela, whence they of that place are in
Scripture called Elamites. The Moon, with Cancer,
governs Bithivia, Phrygia, Colchica, Numidia, Africa,
Carthage, and all Carchedonia.

These we have, in this manner, gathered from Ptol-
emy's opinion, to which, according to the writings of
other astrologers, many more may be added. But he
who knows how to compare these divisions of prov-
inces according to the Divisions of the Stars, with the
Ministry of the Ruling Intelligences, and Blessings of
the Tribes of Israel, the Lots of the Apostles, and
Typical Seals of the Sacred Scripture, shall be able
to obtain great and prophetical oracles, concerning
every region, of things to come.

PHILOSOPHY OF NATURAL MAGIC 107

CHAPTER XXXII.

What Things are Under the Signs, the Fixed Stars, and

their Images.

The like consideration is to be had in all things
concerning' the Figures of the Fixed Stars: Therefore
they will have the terrestrial ram to be under the rule
of the celestial Aries, and the terrestrial bull and ox
to be under the celestial Taurus. So also that Cancer
should rule over crabs, and Leo over lions; Virgo over
virgins, and Scorpio over scorpions; Capricornus over
goats, Sagittarius over horses, and Pisces over fishes.
Also the celestial Ursa over bears, the Hydra over ser-
pents, and the Dog Star over dogs, and so of the rest.
Now, Apuleius distributes certain and peculiar herbs
to the Signs and Planets, viz. : To Aries, the herb
sage; to Taurus, the vervain that grows straight; to
Gemini, the vervain that grows bending; to Cancer,
comfrey; to Leo, sow-bread; to Virgo, calamint; to
Libra, mug-wort; to Scorpio, scorpion-grass; to Sagit-
tarius, pimpernel; to Capricornus, the dock; to Aqua-
rius, dragon's-wort; to Pisces, hart-wort. And to the
Planets these, viz.: To Saturn, sengreen; to Jupiter,
agrimony; to Mars, sulphur-wort; to the Sun, mari-
gold; to Venus, wound- wort; to Mercury, mullein; to
the Moon, peony. But Hermes, whom Albertus fol-
lows, distributes to the Planets these, viz. : To Saturn,
the daffodil; to Jupiter, henbane; to Mars, rib- wort; to
the Sun, knot-grass; to Venus, vervain; to Mercury,
cinque-foil; to the Moon, goose-foot. We also know
by experience that asparagus is under Aries, and gar-
den basil under Scorpio; for of the shavings of ram's-
horn, sowed, comes forth asparagus; and garden
basil, rubbed betwixt two stones, produceth scorpions.
Moreover, I will, according to the doctrine of Hermes,
and of Thebit, reckon up some of the more eminent

8

108 HENRY CORNELIUS AGRIPPA'S

Stars, whereof the first is called the Head of Algol,
and, amongst stones, rules over the diamond; amongst
plants, black hellebore and mug-wort. The second
are the Pleiades, or Seven Stars, which, amongst
stones, rule over crystal and the stone diodocus;
amongst plants, the herb diacedon, and frankincense
and fennel; and amongst metals, quicksilver. The
third is the star Aldeboran, which hath under it,
amongst stones, the carbuncle and ruby; amongst
plants, the milky thistle and matry-silva. The fourth
is called the Goat Star, which rules, amongst stones,
the sapphire; amongst plants, horehound, mint, mug-
wort and mandrake. The fifth is called the great Dog
Star, which, amongst stones, rules over the beryl;
amongst plants, savin, mug-wort and dragon's-wort;
and, amongst animals, the forked tongue of a snake.
The sixth is called the lesser Dog Star, and, amongst
stones, rules over achate or agate; amongst plants, the
flowers of marigold and pennyroyal. The seventh is
called the Heart of the Lyon, which, amongst stones,
rules over the granate or garnet; amongst plants, sal-
lendine, mug-wort and mastic. The eighth is the Taile
of the lesser Bear, which, amongst stones, rules over
the loadstone; amongst herbs, over succory or chicory,
whose leaves and flowers turn towards the north; also
mug- wort and the flowers of periwinkle; and, amongst
animals, the tooth of a wolf. The ninth is called the
Wing of the Crow, under which, amongst stones, are
such stones as are of the color of the black onyx stone;
amongst plants, the bur, quadraginus, henbane and
comfrey; and, amongst animals, the tongue of a frog.
The tenth is called Spica, which hath under it, amongst
stones, the emerald; amongst plants, sage, trifoil, peri-
winkle, mug-wort and mandrake. The eleventh is
called Alchamech, which, amongst stones, rules over
the jasper; amongst plants, the plantain. The twelfth

PHILOSOPHY OF NATURAL MAGIC. 109

is called Elpheia; under this, amongst stones, is the
topaz; amongst plants, rosemary, trifoil and ivy. The
thirteenth is called the Heart of the Scorpion, under
which, amongst stones, is the sardonius and amethyst;
amongst plants, long aristolochy and saffron. The
fourteenth is the Falling Vultur, under which, amongst
stones, is the chrysolite; amongst plants, succory and
fumitory. The fifteenth is the Taile of Capricorn,
under which, amongst stones, is chalcedony; amongst
plants, marjoram, mug-wort and catnip, and the root
of mandrake.

Moreover, this we must know, that every stone or
plant or animal, or any other thing, is not governed
by one star alone, but many of them receive influence,
not separated, but conjoined, from many stars. So
amongst stones, the chalcedon is under Saturn and
Mercury, together with the Taile of Scorpion, and
Capricorn. The sapphire, under Jupiter, Saturn and
the star Alhajoth; tutia is under Jupiter and the Sun
and Moon; the emerald, under Jupiter, Venus and
Mercury and the star Spica. The amethyst, as saith
Hermes, is under Mars, Jupiter and the Heart of the
Scorpion. The jasper, which is of divers kinds, is
under Mars, Jupiter and the star Alchamech. The
chrysolite is under the Sun, Venus and Mercury, as
also under the star which is called the Falling Vultur.
The topaz, under the Sun and the star Elpheia; the
diamond, under Mars and the Head of Algol. In like
manner, amongst vegetables, the herb dragon is under
Saturn and the celestial Dragon; mastic and mint are
under Jupiter and the Sun, but mastic is also under
the Heart of the Lyon, and mint, under the Goat Star.
Hellebore is dedicated to Mars and the Head of Algol;
moss and sanders to the Sun and Venus; coriander to
Venus and Saturn. Amongst animals, the sea calf is
under the Sun and Jupiter; the fox and ape, under

110 HENRY CORNELIUS AGRIPPA'S

Saturn and Mercury; and domestical dogs under Mer-
cury and the Moon. And thus we have shewed more
things in these inferiors by their superiors.*

CHAPTER XXXIII.

Of the Seals and Characters of Natural Things.

All Stars have their peculiar natures, properties,
and conditions, the Seals and Characters whereof
they produce, through their rays, even in these infe-
rior things, viz., in elements, in stones, in plants, in
animals, and their members; whence every natural
thing receives, from a harmonious disposition and from
its star shining upon it, some particular Seal, or char-
acter, stamped upon it; which Seal of character is the
significator of that star, or harmonious disposition,
containing in it a peculiar Virtue, differing from other
virtues of the same matter, both generically, specific-
ally, and numerically. Every thing, therefore, hath
its character pressed upon it by its star for some par-
ticular effect, especially by that star which doth prin-
cipally govern it. \ And these Characters contain and
retain in them the peculiar Natures, Virtues, and
Roots of their Stars, and produce the like operations
upon other things, on which they are reflected, and
stir up and help the influences of their Stars, whether
they be Planets, or fixed Stars, or Figures, or celestial
Signs, f] viz., as oft as they shall be made in a fit

* Agrippa's historian, Mr. Henry Morley, says: " Here ends the detail of
the theory of Nature, upon which were based, so far as concerned natural
things, the arts of sorcery and divination. From theory to practice, there-
fore, the young student passes."— "Life of Cornelius Agrippa," Vol. I., p. 136.

tThe Heavens in general are mapped out into clusters and combinations
of stars, known as "constellations," and to each constellation the ancients
gave a certain " figure," the name of which also named the constellation, as
Capricornus (from "caper," goat, and "cornu," horn) is given the figure of
a goat (one horn starry) ; and this constellation, by being one of the twelve
constellations of the Zodiac, is further known as one of the twelve " Signs."

PHILOSOPHY OF NATURAL MAGIC. Ill

matter, and in their due and accustomed times. Which
ancient Wise Men considering- — such as labored much
in the finding out of the occult properties of things —
did set down in writing the Images of the Stars, their
Figures, Seals, Marks, Characters, such as Nature
herself did describe, by the rays of the Stars, in these
inferior bodies — some in stones, some in plants, and
joints and knots of boughs, and some in divers mem-
bers of animals. (For the bay-tree, the lote-tree, and
the marigold are Solary Plants, and in their roots and
knots, being cut off, shew the Characters of the SunJ
So also in the bones and shoulder-blades in animals; '
whence there arose a spatulary kind of divining {i. e.)
by the shoulder-blades; .and in stones and stony things
the Characters and! Im'ages of celestial things are often
found. But seeing that in so great a diversity of things
there is not a traditional knowledge, only in a few
things, which human understanding is able to reach:
Therefore, leaving those things which are to be found
out in plants and stones, and other things, as also in
the members of divers animals, we shall limit our-
selves to man's nature only, which, seeing it is the
most complete Image of the ivhole Universe, containing
in itself the whole heavenly harmony, w^ill, without
all doubt, abundantly afford us the Seals and Charac-
ters of all the Stars and Celestial Influences, and
those, as the more efficacious, which are less differing
from the celestial nature. But as the number of the
Stars is known to God alone, so also their effects and
Seals upon these inferior things, wherefore no human
intellect is able to attain to the knowledge of them.
Whence very few of those things became known to
us which the ancient philosophers and chiromancers
attained to, partly by reason and partly by experience;
and there be many things yet lying hid in the treasury
of Nature. We shall here, in this place, note some

112 HENRY CORNELIUS AGRIPPA'S

few Seals and Characters of the Planets, such as the
ancient chiromancers knew of, in the hands of men.
These doth Julian call Sacred and Divine Letters,
seeing that by them, according to the holy Scripture,
is the life of men writ in their hands. And there are
in all nations of all languages always the same and
like to them, and permanent; to which were added and
found out afterwards many more; as by the ancient,
so by latter chiromancers. And they that would know
them must have recourse to their volumes. It is suffi-
cient here to shew from whence the Characters of
Nature have their original source, and in what things
they are to be enquired after.*

*Mr. Morley, on page 138 of his work, gives " successively, line under line,
the divine letters of Saturn, Jupiter, Mars, Venus, Mercury, the Sun, and the
Moon," which may he compared with the figures made from the 1651 edition:

dfiC

c'C ^ ^a &-uA«NMi>

PHILOSOPHY OF NATURAL. MAGIC. 113

HERE FOLLOW THE FIGURES OF DIVINE LETTERS:

The Letters or Characters of Saturn.
The Letters or Characters of Jupiter.

The Letters or Characters of Mars.

The Letters or Characters of the Sun.

The Letters or Characters of Venus.

The Letters or Characters of Mercury.

The Letters or Characters of the Moon.

3C 0 §=^^ '^-^^^'Ntv^

114 HENRY CORNELIUS AGRIPPA'S

CHAPTER XXXIV.

How, by Natural Things and their Virtues, We may Draw
Forth and Attract the Influences and Virtues of Celestial
Bodies.

Now, if thou desirest to receive virtue from any
part of the World, or from any Star, thou shalt (those
things being used which belong to this Star) come
under its peculiar influence, as wood is fit to receive
flame by reason of sulphur, pitch and oil. Neverthe-
less, when thou dost to any one species of things, or
individual, rightly apply many things (which are
things of the same subject, scattered, amongst them-
selves, conformable to the same Idea and Star), pres-
ently, by this matter so opportunely fitted, a singular
gift is infused by the Idea, by means of the Soul of the
World. I say " opportunely fitted," viz., under a har-
mony, like to the harmony which did infuse a certain
virtue into the matter. For although things have
some virtues, such as we speak of, yet those virtues
do so lie hid that there is seldom any effect produced
by them. But, as in a grain of mustard-seed, bruised,
the sharpness which lay hid is stirred up; and as the
heat of the fire doth make letters apparent to the
sight which before could not be read, being writ with
the juice of an onion, or with milk; and as letters
wrote upon a stone with the fat of a goat, and alto-
gether unperceived, when the stone is put into vinegar
appear and shew themselves; and as a blow with a
stick stirs up the madness of a dog which before lay
asleep — so doth the Celestial Harmony disclose vir-
tues lying in the water; stirs them up, strengtheneth
them, and makes them manifest; and, as I may so say,
produceth that into Act which before was only in
Power, when things are rightly exposed to it in a Celes-
tial Season. As for example: If thou dost desire to

PHILOSOPHY OF NATURAL MAGIC. 115

attract virtue from the Sun, and to seek those things
that are Solary, amongst vegetables, plants, metals,
stones, and animals, those things are to be used and
taken chiefly which in a Solary order are higher. For
these are more available. So thou shalt draw a sin-
gular gift from the Sun, through the beams thereof,
being seasonably received together, and through the
Spirit of the World.

CHAPTER XXXV.

Of the Mixtions of Natural Things^ one with another, and

their Benefit.

It is most evident that in the inferior nature all the
powers of superior bodies are not found comprehended
in any one thing, but are dispersed through many
kinds of things amongst us; as there are many Solary
things, whereof every one doth not contain all the
virtues of the Sun; but some have some properties
from the Sun, and others othersome. Wherefore, it is
sometimes necessary that there be mixtions in opera-
tions, that if a hundred or a thousand virtues of the
Sun were dispersed through so many plants, animals,
and the like, we may gather all these together, and
bring them into one form, in which we shall see all
the said virtues, being united, contained. Now, there
is a twofold virtue in commixtion; one, viz., which was
first planted in its parts, and is celestial; the other is
obtained by a certain and artificial mixtion of things,
mixt amongst themselves, and of the mixtions of them
according to certain proportions, such as agree with
the heaven, under a certain constellation. And this
virtue descends by a certain likeness and aptness that
is in things, amongst themselves, towards their supe-
riors, and just as much as the following things do by

116 HENRY CORNELIUS AGRIPPA'S

degrees correspond with them that go before, where
the patient is fitly applied to its superior agent. So
from a certain composition of herbs, vapors, and such
like, made according to the principles of natural phi-
losophy and astronomy, there results a certain com-
mon form, endowed with many gifts of the Stars, as,
in the honey of bees, that which is gathered out of
the juice of innumerable flowers and brought into one
form, contains the virtue of all, by a kind of divine
and admirable art of the bees. Yet this is not to be
less wondered at, which Eudoxus Giudius reports, of
an artificial kind of honey which a certain Nation of
Giants in Lybia knew how to make out of flowers, and
that very good and not far inferior to that of the bees.
For every mixtion, which consists of many several
things, is then most perfect when it is so firmly com-
pacted in all parts that it becomes one, is every where
firm to itself, and can hardly be dissipated — as we
sometimes see stones and divers bodies to be, by a cer-
tain natural power, so conglutinated and united that
they seem to be wholly one thing; as we see two trees,
by grafting, to become one; also oysters with stones,
by a certain occult virtue of Nature; and there have
been seen some animals which have been turned into
stones, and so united with the substance of the stone
that they seem to make one body, and that also homo-
geneous; so the tree ebony is one while wood and
another while stone. When, therefore, any one makes
a mixtion of many matters under the celestial influ-
ences, then the variety of celestial actions on the one
hand, and of natural powers on the other hand, being
joined together, doth indeed cause wonderful things —
by ointments, by collyries, by fumes, and such like —
which are read of in the books of Chiramis, Archyta,
Democritus, and Hermes, who is named Alchorat, and
many others.

PHILOSOPHY OF NATURAL MAGIC. 117

CHAPTER XXXVI.

Of the Union of Mixt Things, and the Introduction of a
More Noble Form, and the Senses of Life.

Moreover, we must know, that by how much the
more noble the form of any thing is, by so much the
more prone and apt it is to receive, and powerful to
act. Then the virtues of things do then become won-
derful, viz., when they are put to matters that are
mixed, and prepared in fit seasons, to make them alive,
by procuring life for them from the Stars, as also a
sensible Soul as a more noble form. For there is so
great a power in prepared matters, which, we see, do
then receive life when a perfect mixtion of qualities
seems to break the former contrariety. For so much
the more perfect life things receive, shews by how
much their temper is more remote from contrariety.

Now, the Heaven, as a prevalent cause, doth (from
the beginning of every thing to be generated, by the
due concoction and perfect digestion of the matter),
together with life, bestow celestial influences and
wonderful gifts, according to the Capacity that is in
that Life and sensible Soul to receive more noble and
sublime virtues. For the Celestial Virtue doth other-
wise lie asleep, as sulphur kept from the flame, but in
Living Bodies it doth always burn, as kindled sulphur;
and then by its vapor, like the lighted sulphur, it fills
all the places that are next to it.

So certain wonderful works are wrought, such as are
read of in the book of Nemith, which is titled a Book
of the Laws of Pluto, because such kind of monstrous
generations are not produced according to the Laws
of Nature. For we know that of worms are generated
gnats; of a horse, wasps; of a calf or ox, bees; of a
crab, his legs being taken off and he buried in the
ground, a scorpion; of a duck, dried into powder and

118 HENRY CORNELIUS AGRIPPA'S

put into water, are generated frogs; but if the duck be
baked in a pie, and cut into pieces, and then put into
a moist place under the ground, toads are generated
of it. Of the herb garden basil, bruised betwixt two
stones, are generated scorpions; and of the hairs of a
catamenial person, buried under compost, are bred
serpents; and the hair of a horse's tail, put into water,
receiveth life and is turned into a pernicious worm.
And there is an art wherewith, by a hen sitting upon
eggs, may be generated a form like to a man (which I
have seen and know how to make), which magicians
say hath in it wonderful virtues; and this they call
the true mandrake. You must, therefore, know which
and what kind of matters are either of Nature or Art,
begun or perfected, or compounded of more things,
and what celestial influences they are able to receive.
For a congruity of natural things is sufficient for the
receiving of influence from those celestial; because,
when nothing doth hinder the Celestials to send forth
their lights upon Inferiors, they suffer no matter to be
destitute of their virtue. Wherefore, as much matter
as is perfect and pure, is not unfit to receive the celes-
tial influence. For that is the binding and continuity
of the matter to the Soul of the World, which doth so
daily flow in upon things natural, and all things which
Nature hath prepared, that it is impossible that a pre-
pared matter should not receive life, or a more noble
form.

CHAPTER XXXVII.

How, by some certain Natural and Artificial Preparations,
We may Attract certain Celestial and Vital Gifts.

Platonists, together with Hermes, say, and Jarchus
Brachmanus and the Mecubals of the Hebrews confess,
that all sublunary things are subject to generation and

PHILOSOPHY OP NATURAL MAGIC. 119

corruption, and that also there are the same things in
the Celestial World, but after a celestial manner, as
also in the Intellectual World, but in a far more per-
fect and better fashion and manner, and in the most
perfect manner of all in the Exemplary. And, after
this course, that every inferior thing should, in its
kind, answer its superior thing, and through this the
Supreme Itself, and receive from heaven that celestial
power they call the quintessence, or the Spirit of the
World, or the Middle Nature; and from the Intellect-
ual World a spiritual and enlivening virtue, transcend-
ing all qualities whatsoever; and, lastly, from the
Exemplary, or original. World, through the mediation
of the other, according to their degree receive the
original power of the whole perfection. Hence, every
thing may be aptly reduced from these Inferiors to the
Stars, from the Stars to their Intelligences, and from
thence to the First Cause itself — from the series and
order whereof all Magic and all Occult Philosophy
flows: For every day some natural thing is drawn by
art, and some divine thing is drawn by Nature, which,
the Egyptians, seeing, called Nature a Magicianess
(^. e.), the very Magical power itself, in the attracting
of like by like, and of suitable things by suitable.

Now, such kind of attractions, by the mutual corre-
spondency of things amongst themselves, of superiors
w^th inferiors, the Grecians called sympathies. So the
earth agrees with cold water, the water with moist
air, the air with fire, the fire with the heaven in water;
neither is fire mixed with water, but by air; nor the air
with the earth, but by water. So neither is the soul
united to the body, but by the spirit; nor the under-
standing to the spirit, but by the soul. So we see
that when Nature hath framed the body of an infant,
by this very preparative she presently fetcheth its
spirit from the Universe. This spirit is its instrument

120 HENRY CORNELIUS AGRIPPA'S

to obtain of God its understanding and mind in its
soul and body, as in wood the dryness is fitted to
receive oil, and the oil, being imbibed, is food for the
fire, the fire is the vehicle of light. By these exam-
ples you see how by some certain natural and artificial
preparations we are in a capacity to receive certain
celestial gifts from above. For stones and metals
have a correspondency with herbs, herbs with animals,
animals with the heavens, the heavens with Intelli-
gences, and they with divine properties and attributes
and with God himself, after whose image and likeness
all things are created.

Now, the first image of God is the world; of the
world, man; of man, beasts; of beasts, the zeophyton
or zoophyte {i. e.), half animal and half plant; of the
j zeophyton, plants; of plants, metals; and of metals,
I stones. And, again, in things spiritual, the plant
agrees with a brute in vegetation, a brute with a man
in sense, man with an angel in understanding, and an
angel with God in immortality. Divinity is annexed
to the mind, the mind to the intellect, the intellect to
the intention, the intention to the imagination, the
imagination to the senses, and the senses, at last, to
things. For this is the band and continuity of Nature,
that all superior virtue doth flow through every infe-
rior with a long and continued series, dispersing its
. rays even to the very last things; and inferiors,
I through their superiors, come to the very Supreme of
all. For so inferiors are successively joined to their
superiors, that there proceeds an influence from their
head, the First Cause, as a certain string stretched out
to the lowermost things of all; of which string, if one
end be touched the whole doth presently shake, and
such a touch doth sound to the other end; and at the mo-
tion of an inferior the superior also is moved, to which
the other doth answer, as strings in a lute well tuned.

PHILOSOPHY OF NATURAL MAGIC. 121

CHAPTER XXXVIII.

How we may Draio not only Celestial and Vital but also
certain Intellectual and Divine Gifts from Above.

Magicians teach that celestial gifts may, through
inferiors being- conformable to superiors, be drawn
down by opportune influences of the heaven; and so,
also, by these celestial gifts, the celestial angels (as
they are servants of the stars) may be procured and
conveyed to us. lamblichus, Proclus and Synesius,
with the whole school of Platonists, confirm that not
only celestial and vital but also certain intellectual,
angelical and divine gifts may be received from above
by some certain matters having a natural power of
divinity {i. e.), which have a natural correspondency
with the superiors, being rightly received and oppor-
tunely gathered together according to the rules of
natural philosophy and astronomy. And Mercurius ||
Trismegistus writes, that an Image, rightly made of i,
certain proper things, appropriated to any one certain
angel will presently be animated by that angel. Of
the same, also, Austin (St. Augustine) makes mention
in his eighth book, De Civitate Dei (the City of God).
For this is the harmony of the world, that things
supercelestial be drawn down by the celestial, and
the supernatural by those natural, because there is
One Operative Virtue that is diffused through all
kinds of things; by which virtue, indeed, as manifest
things are produced out of occult causes, so a magician
doth make use of things manifest to draw forth things
that are occult, viz., through the rays of the Stars,
through fumes, lights, sounds, and natural things
which are agreeable to those celestial, in which, aside
from their corporeal qualities, there is, also, a kind of
reason, sense and harmony, and incorporeal and divine
measures and orders.

122 HENRY CORNELIUS AGRIPPA'S

So we read that the ancients were wont often to
receive some divine and wonderful thing by certain
natural things: So the stone that is bred in the apple
of the eye of a civet cat, held under the tongue of a
man, is said to make him to divine or prophesy; the
same is selenite, the moon-stone, reported to do. So
they say that the Images of Gods may be called up by
the stone called anchitis;* and that the ghosts of the
dead may be, being called up, kept up by the stone
synochitis. The like doth the herb aglauphotis do,
which is also called marmorites, growing upon the
marbles of Arabia, as saith Pliny, and the which
magicians use. Also there is an herb called rhean-
gelida with which magicians, drinking of, can proph-
esy. Moreover, there are some herbs by which the
dead are raised to life; whence Xanthus the historian
tells, that with a certain herb called balus, a young
dragon being killed, was made alive again; also, that
by the same herb a certain man of Tillum, whom a
dragon killed, was restored to life; and Juba reports,
that in Arabia a certain man was by a certain herb
restored to life. But whether or no any such things
can be done, indeed, upon man by the virtue of herbs
or any other natural thing, we shall discourse in the
following chapter. Now, it is certain and manifest
that such things can be done upon other animals. So
if flies, that are drov/ned, be put into warm ashes they
revive. And bees, being drowned, do in like matter
recover life in the juice of the herb catnip; and eels,
being dead for want of water, if w^ith their whole
bodies they be put under mud in vinegar and the blood
of a vulture being put to them, will all of them, in a
few days, recover life. They say that if the fish

*Tliis was, in all probability, some mineral that resembled Dr. Dee's cel-
ebrated stone, wbicb was cannel-coal, a black mineral coal suflaciently hard
to be cut and polished, and used by him as a Magic Mirror.

PHILOSOPHY OF NATURAL MAGIC. 123

echeneis be cut into pieces and cast into the sea, the
parts will within a little time come tog-ether and live.
Also we know that the pelican doth restore her young
to life, being killed, with her own blood.

CHAPTER XXXIX.

That loe may^ by some certain Matters of the Worlds Stir
Up the Gods of the World and their Ministering Spirits.

No MAN is ignorant that evil spirits, by evil and
profane arts, may be raised up as Psellus saith sorcer-
ers are wont to do, whom most detestable and abomi-
nable filthiness did follow and accompany, such as
were in times past in the sacrifices of Priapus, and in
the worship, of the idol which was called Panor, to
whom they did sacrifice with shameful nakedness.
Neither to these is that unlike (if it be true and not a
fable) which is read concerning the detestable heresy
of old churchmen, and like to these are manifest in
witches and mischievous women, which wickednesses
the foolish dotage of women is subject to fall into.
By these, and such as these, evil spirits are raised.
As a wicked spirit spake once to John of one Cynops,
a sorcerer: "All the power," saith he, "of Satan
dwells there; and he is entered into a confederacy with
all the principalities together, and likewise we with
him; and Cynops obeys us and we, again, obey him."
Again, on the contrary side, no man is ignorant that
supercelestial angels or spirits may be gained by us
through good works, a pure mind, secret prayers,
devout humiliation, and the like. Let no man, there-
fore, doubt that in like manner by some certain mat-
ters of the world, the gods of the world may be raised
by us, or, at least, the ministering spirits, or servants
of these gods, and, as Mercurius saith, the airy spirits

124 HENRY CORNELIUS AGRIPPA'S

\ (not supercelestial, but less hig^her). So we read that
the ancient priests made statues and images, foretell-
ing things to come, and infused into them the Spirits
of the Stars, which were not kept there by constraint
in some certain matters, but rejoiced in them, viz., as
acknowledging such kinds of matter to be suitable to
them, they do always and willingly abide in them, and
speak and do wonderful things by them; no otherwise

' than evil spirits are wont to do when they possess
men's bodies.

CHAPTER XL.

Of Bindings; what Sort tJiey are of, and in what Ways they

are wont to be Done.

We have spoken concerning the virtues and wonder-
ful efficacy of natural things. It remains now that we
understand a thing of great wonderment — and it is a
binding of men into love or hatred, sickness or health,
or such like. Also the binding of thieves and robbers,
that they cannot steal in any place; the binding of
merchants, that they cannot buy or sell in any place;
the binding of an army, that they cannot pass over
any bound; the binding of ships, that no winds, though
never so strong, shall be able to carry them out of the
haven. Also the binding of a mill, that it can by no
force whatsoever be turned round; the binding of a
cistern or fountain, that the water cannot be drawn up
out of them; the binding of the ground, that it cannot
bring forth fruit; the binding of any place, that noth-
ing can be built upon it; the binding of fire, that
though it be never so strong, can burn no combustible
thing that is put to it. Also the bindings of lightnings
and tempests, that they shall do no hurt; the binding
of dogs, that they cannot bark; the binding of birds

PHILOSOPHY OF NATURAL MAGIC. 125

and wild beasts, that they shall not be able to fly or
run away. And such like as these, which are scarce
credible, yet often known by experience. Now, there
are such kind of bindings as these made by sorceries,
collyries, unguents, and love potions; by binding to or
hanging up of things; by rings, by charms, by strong
imaginations and passions, by images and characters,
by enchantments and imprecations, by lights, by num-
bers, by sounds, by words, and names, invocations,
and sacrifices; by swearing, conjuring, consecrations,
devotions, and by divers superstitions, and observa-
tions, and such like.

CHAPTER XLI.

Of Sorceries, and their Power.

The force of sorceries is reported to be so great that
they are believed to be able to subvert, consume and
change all inferior things, according Virgil's muse:

Moeris for me these herbs in Pontus chose,
And curious drugs, for there great plenty grows;
I, many times, tvith these have Moeris spied
Changed to a ivolfe, and in the ivoods to hide;
From Sepulchres ivould souls departed charm.
And Corn J)ear standing from another^ s Farm.

Also, in another place, concerning the companions
of Ulysses, whom

The cruel Goddess, Circe, there invests

With fierce aspects, and changed to savage Ijeasts.

And, a little after,

When love from Picus, Cerce could not gaine.
Him, with her charming -laand, and hellish hane^

126 HENRY CORNELIUS AGRIPPA'S

Changed to a bird, and spots his speckled icings
With sundry colors

Now, there are some kinds of these sorceries men.-
tioned by Lucan concerning that sorceress, Thessala,
calling up ghosts, where he saith:

Here all Nature's products unfortunate:
Foam of mad Dogs, which waters fear and hate;
Guts of the Lynx; Hyena's, knot imbred;
The marrow of a Hart with Serpents fed
Were not tvanting; no, nor the sea Lamprey,
Which stops the ships; nor yet the Dragon's eye.

And such as Apuleius tells of concerning Pamphila,
that sorceress, endeavoring to procure love; to whom
Fotis, a certain maid, brought the hairs of a goat (cut
off from a bag or bottle made with the skin thereof)
instead of Baeotius' (a young man) hair. Now she,
saith Apuleius, being out of her wits for the young
man, goeth up to the tiled roof and, in the upper part
thereof, makes a great hole open to all the oriental
and other aspects, and most fit for these her arts, and
there privately worships; having before furnished her
mournful house with suitable furniture, with all kinds
of spices, with plates of iron with strange words
engraven upon them, with parts of sterns of ships that
were cast away and much lamented, and with divers
members of buried carcasses cast abroad — here noses
and fingers, there the fleshy nails of those that were
hanged, and, in another place, the blood of them that
were murdered, and their skulls, mangled with the
teeth of wild beasts. Then she offers sacrifices (their
enchanted entrails lying panting), and sprinkles them
with divers kinds of liquors; sometimes with fountain
water, sometimes with cows' milk, sometimes with
mountain honey, and mead. Then she ties those hairs

PHILOSOPHY OF NATURAL MAGIC. • 127

into knots, and lays them on the fire, with divers
odors, to be burnt. Then presently, with an irresist-
ible power of magic, and blind force of the g"ods, the
bodies of those whose hairs did smoke, and crash, did
assume the spirit of a man, and feel, and hear, and
walk, and come whither the stink of their hair led
them, and, instead of Baeotius, the young man, come
skipping and leaping with joy and love into the house.
Austin also reports that he heard of some women sor-
ceresses, that were so well versed in these kind of arts,
that, by giving cheese to men, they could presently
turn them into working cattle and, the work being
done, restored them into men again.

CHAPTER XLII.

Of the Wonderful Virtues of some kinds of Sorceries.

Now I will shew you what some of the Sorceries
are, that by the example of these there may be a way
opened for the consideration of the whole subject of
them. Of these, therefore, the first is the catamenia,
which, how much power it hath in sorcery, we will
now consider; for, as they say, if it comes over new
wine it makes it sour, and if it doth but touch the
vine, it spoils it forever; and, by its very touch, it
makes all plants and trees barren, and they that be
newly set to die; it burns up all the herbs in the gar-
den and makes fruit fall off from the trees; it darkens
the brightness of a looking-glass, dulls the edges of
knives and razors, and dims the beauty of ivory. It
makes iron presently rusty; it makes brass rust and
smell very strong; it makes dogs mad if they do but
taste of it, and if they, being thus mad, shall bite any
one, that wound is incurable. It kills whole hives of
bees, and drives them from the hives that are but

128 HENRY CORNELIUS AGRIPPA'S

touched with it. It makes linen black that is boiled
with it; it makes mares cast their foal if they do but
touch it, and makes asses barren as long as they eat
of the corn that hath been touched with it. The ashes
of catamenious clothes, if they be cast upon purple
garments that are to be washed, change the color of
them, and takes away colors from flowers. They say
that it drives away tertian and quartan agues if it be
put into the wool of a black ram, and tied up in a sil-
ver bracelet; as, also, if the soles of the patient's feet
be anointed therewith, and especially if it be done by
the woman herself, the patient not knowing of it.
Moreover, it cures the fits of the falling sickness; but
most especially it cures them that are afraid of water,
or drink after they are bitten with a mad dog, if only
a catamenious cloth be put under the cup. Besides,
they report, that if catamenious persons shall walk,
being nude, about the standing corn, they make all
cankers, worms, beetles, flies, and all hurtful things,
to fall off from the corn; but they must take heed that
they do it before sun-rising, or else they will make the
corn to wither. Also, they say, they are able to expel
hail, tempests, and lightnings, more of which Pliny
makes mention of. Know this, that they are a greater
poison if they happen in the decrease of the Moon,
and yet much greater if they happen betwixt the
decrease and change of the Moon; but if they happen
in the eclipse of the Moon or the Sun, they are an
incurable poison. But they are of greatest force of
all when they happen in the first early years, even in
the years of virginitj^, for if they do but touch the
posts of the house there can no mischief take effect in
it. Also, they say, that the threads of any garment
touched therewith cannot be burnt, and if they be cast
into the fire it will spread no further. Also, it is said,
that the root of peony, being given with castor oil

PHII.OSOPHY OF NATURAL MAGIC. 129

smeared over, using the catamenious cloth, cureth the
falling sickness. Moreover, if the stomach of a hart
be burnt or roasted, and to it be put a perfuming made
with a catamenious cloth, it will make cross-bows use-
less for the killing of any game. The hairs of a cata-
menious person, put under compost, breed serpents;
and, if they be burnt, will drive away serpents with
their smell. So great a poisonous force is in them
that they are poison to poisonous creatures.

There is, also, hippomanes, which amongst sorceries
is not the least taken notice of, and it is a little ven-
emous piece of flesh as big as a fig, and black, which
is in the forehead of a colt newly foaled, which unless
the mare herself presently eat, she will never after love
her foal or let it suckle. And for this cause they say
there is a most wonderful power in it to procure love,
if it be powdered and drank in a cup with the blood of
him that is in love. There is also another sorcery of
the same name, hippomanes, a venemous humor of the
mare in her mating season, of which Virgil makes
mention when he sings:

Hence comes that poison which the Shepherds call
Hippomanes, and from, the Mares doth fall,
The ivoeful hane which cruel stepdames use,
And with a charme ^mongst powerful drugs infuse.

Of this doth Juvenal, the satirist, make mention:

Hippomanes, poysons that boyled are, and charmes
Are given to Sons in lata, with such like harmes.

Apollonius, also, in his Argonautica, makes mention
of the herb of Prometheus, which he saith groweth
from corrupt blood dropping upon the earth, whilst
the vulture was gnawing upon the liver of Prometheus
upon the hill Caucasus. The flower of this herb, he
saith, is like saffron, having a double stalk hanging

130 HENRY CORNELIUS AGRIPPA'S

out, one further than the other the length of a cubit;
the root under the earth, as flesh newly cut, sends
forth a blackish juice as it were of a beech, with
which, saith he, if any one shall, after he hath per-
formed his devotion to Proserpina, smear over his
body, he cannot be hurt either with sword or fire.
Also Saxo Gramaticus writes, that there was a certain
man, called Froton, who had a garment which, when
he had put on, was such he could not be hurt with the
point or edge of any weapon. The civet cat also
abounds with sorceries, for, as Pliny reports, the posts
of a door being touched with her blood, the arts of
jugglers and sorcerers are so invalid that the gods
cannot be called up, and will by no means be per-
suaded to talk with them. Also, that they that are
anointed with the ashes of the ankle-bone of her left
foot, being decocted with the blood of a weasel, shall
become odious to all. The same, also, is done with
the eye, being decocted. Also, it is said, that the
straight-gut is administered against the injustice and
corruption of princes and great men in power, and for
success of petitions, and to conduce to the ending of
suits and controversies, if any one hath never so little
of it about him; and that if it be bound unto the left
arm, it is such a perfect charm that if any man do but
look upon a woman, it w^ill make her follow him pres-
ently; and that the skin of the civet cat's forehead
doth withstand bewitchings. They say, also, that the
blood of a basilisk, which they call the blood of Sat-
urn, hath such great force in sorcery, that it procures
for him that carries it about him good success of his
petitions from great men in power, and of his prayers
from God, and also remedies of diseases, and grant of
any privilege. They say, also, that a tyke, if it be
pulled out of the left ear of a dog, and if be it is alto-
gether black, hath great virtue in the prognosticating

PHILOSOPHY OF NATURAL MAGIC. 131

of life, for if the sick party shall answer him that
brought it in, and who, standing at his feet, shall ask
of him concerning his disease, there is certain hope of
life; and that he shall die if he make no answer.

They say, also, that a stone that is bit with a mad
dog hath power to cause discord, if it be put in drink,
and that he shall not be barked at by dogs that puts
the tongue of a dog in his shoe under his great toe,
especially if the herb of the same name, viz., hound's-
tongue, be joined with it. And that a membrane of
the secondines of a dog doth the same; and that dogs
will shun him that hath a dog's heart. And Pliny
reports that there is a red toad that lives in briers and
brambles, and is full of sorceries and doth wonderful
things, for the little bone which is in his left side,
being cast into cold water, makes it presently very
hot; by which also the rage of dogs is restrained, and
their love is procured if it be put in their drink; and,
if it be bound to any one, it stirreth up desire. On the
contrary, the little bone which is on the right side
makes hot water cold, and that it can never be hot
again unless that be taken out; also it is said to cure
quartans if it be bound to the sick in a snake's skin,
as also all other fevers, and to restrain love and desire.
And that the spleen and heart is an effectual remedy
against the poisons of the said toad. Thus much Pliny
writes. Also, it is said, that the sword with which a
man is slain hath wonderful power in sorceries. For
if the snaffle of the bridle, or spurs, be made of it,
they say that with these any horse, though never so
wild, may be tamed and gentled; and that if a horse
should be shod with shoes made of it, he would be
most swift and fleet, and never, though never so hard
rode, tire. But yet they will that some certain char-
acters and names should be written upon it. They
say, also, if any man shall dip a sword, wherewith men

132 HENRY CORNELIUS AGRIPPA'S

were beheaded, in wine, and the sick drink thereof, he
shall be cured of his quartan. They say, also, that a
cup of liquor being made with the brains of a bear,
and drank out of the skull, shall make him that drinks
it to be as fierce and as raging as a bear, and think
himself to be changed into a bear, and judge all things
he sees to be bears, and so to continue in that madness
until the force of that draught shall be dissolved, no
other distemper being all this while perceived in him.

CHAPTER XLIII.

Of Perfumes or Suffumigations; their Manner and Foiver.

Some suffumigations, also, or perfumings, that are
proper to the Stars, are of great force for the oppor-
tune receiving of celestial gifts under the rays of the
Stars, in as much as they do strongly work upon the
air and breath. For our breath is very much changed
by such kind of vapors, if both vapors be of another
like. The air, also, being through the said vapors
easily moved, or affected with the qualities of inferiors
or those celestial, daily; and, quickly penetrating our
breast and vitals, doth wonderfully reduce us to the
like qualities. Wherefore, suffumigations are wont to
be used by them that are about to soothsay or predict
for to affect their fancy or conception; which suffumi-
gations, indeed, being duly appropriated to any certain
deities, do fit us to receive divine inspiration. So they
say that fumes made with linseed, flea-bane seed, roots
of violets, and parsley, doth make one to foresee things
to come and doth conduce to prophesying. Let no
man wonder how great things suffumigations can do in
the air, especially when he shall with Porphyrins con-
sider that by certain vapors, exhaling from proper
suffumigations, airy spirits are presently raised, as

PHILOSOPHY OF NATURAL MAGIC. 133

also thunderings and lig-htnings, and such like things.
As the liver of a chameleon, being burnt on the top of
the house, doth, as is manifest, raise showers and
lightnings. In like manner the head and throat of the
chameleon, if they be burnt with oaken wood, cause
storms and lightnings. There are also suffumigations
under opportune inliuences of the Stars that make the
images of spirits forthwith appear in the air or else-
where. So, they say, that if of coriander, smallage^
henbane, and hemlock, be made a fume, that spirits
w^ill presently come together; hence the}^ are called
spirits' herbs. Also, it is said, that a fume made of
the root of the reedy herb sagapen, with the juice of
hemlock and henbane, and the herb tapsus barbatus,
red Sanders, and black poppy, makes spirits and
strange shapes appear; and if smallage be added to
them, the fume chaseth aw^ay spirits from any place
and destroys their visions. In like manner, a fume
made of calamint, peony, mints, and palma christi,
drives away all evil spirits and vain imaginations.

Moreover, it is said that by certain fumes certain
animals are gathered together and also put to flight,
as Pliny mentions concerning the stone liparis, that
with the fume thereof all beasts are called out. So
the bones in the upper part of the throat of a hart,
being burnt, gather all the serpents together; but the
horn of the hart, being burnt, doth with its fume chase
them all aw^ay. The same doth a fume of the feathers
of peacocks. Also, the lungs of an ass, being burnt,
puts all poisonous things to flight; the fume of the
burnt hoof of a horse drives away mice; the same doth
the hoof of a mule; with which, also, if it be the hoof
of the left foot, flies are driven away. And, they say,
if a house or any place be smoked with the gall of a
cuttle-fish, made into a confection with red storax,
roses, and lignum-aloes, or lignaloes, and if then there

134 HENRY CORNELIUS AGRIPPA'S

be some sea-water, or blood, cast into that place, the
whole house will seem to be full of water or blood;
and if some earth of plowed g^round be cast there, the
earth will seem to quake. Now, such kinds of vapors,
we must conceive, do infect any body and infuse a vir-
tue into it, which doth continue long, even as any con-
tagious or poisonous vapor of the pestilence, being-
kept for two years in the wall of a house infects the
inhabitants, and as the contagion of pestilence, or
leprosy, lying hid in a garment, doth long after infect
him that wears it. Therefore were certain suffumiga-
tions used to affect images, rings, and such like instru-
ments of magic and hidden treasures, and, as Porphy-
rins saith, very effectually. So, they say, if any one
shall hide gold or silver, or any other precious thing,
the Moon being in conjunction with the Sun, and shall
fume the hiding place with coriander, saffron, henbane,
smallage, and black poppy, of each a like quantity,
bruised together, and tempered with the juice of hem-
lock, that which is so hid shall never be found or
taken away; and that spirits shall continually keep it,
and if any one shall endeavor to take it away he shall
be hurt by them and shall fall into a frenzy.

And Hermes saith that there is nothing like the
fume of spermaceti for the raising of spirits. Where-
fore, if a fume be made of that and lignum-aloes, red
storax, pepper-wort, musk, and saffron, all tempered
together, with the blood of a lapwing, it will quickly
gather airy spirits together, and if it be used about
the graves of the dead, it gathers together spirits and
the ghosts of the dead.

So, as often as we direct any work to the Sun, we
must make suffumigations with Solary things, and if
to the Moon, with Lunary things, and so of the rest.
And we must know that as there is a contrariety and
enmity in stars and spirits, so also in suffumigations

PHILOSOPHY OF NATURAL MAGIC. 135

unto the same. So there is also a contrariety betwixt
lignum aloes and sulphur, frankincense, and quick-
silver; therefore spirits that are raised by the fume of
lignum aloes are allayed by the burning of sulphur.
As Proclus gives an example of a spirit, which was
wont to appear in the form of a lion, but, by the set-
ting of a cock before it, vanished away because there
is a contrariety betwixt a cock and a lion, and 'so the
like consideration and practice is to be observed con-
cerning such like things.

CHAPTER XLIV.

The Composition of some Fumes approjjriated to the Planets.

We make a suffumigation for the Sun in this manner,
viz. , of saffron, ambergris, musk, lignum aloes, lignum
balsam, the fruit of the laurel, cloves, myrrh, and
frankincense; all which being bruised and mixt in such
a proportion as may make a sweet odor, must be incor-
porated with the brain of an eagle, or the blood of a
white cock, after the manner of pills or troches.

For the Moon we make a suffumigation of the head
of a dried frog, the eyes of a bull, the seed of white
poppy, frankincense, and camphor; which must be
incorporated with catamenia, or the blood of a goose.

For Saturn, take black poppy seed, henbane, root of
mandrake, the loadstone, and myrrh, and make them
up with the brain of a cat or the blood of a bat.

For Jupiter, take the seed of ash, lignum aloes, sto-
rax, the gum benjamin or benzoin, the lazuli stone,
and the tops of the feathers of a peacock; and incor-
porate them with the blood of a stork, or a swallow,
or the brain of a hart.

For Mars, take euphorbium, bdellium, gum ammo-
niac, the roots of both hellebores, the loadstone, and
a little sulphur; and incorporate them all with the

136 HENRY CORNELIUS AGRIPPA'S

brain of a hart, the blood of a man and the blood of a
black cat.

For Venus, take musk, ambergris, lignum aloes, red
roses and red coral, and make them up with the brain
of sparrows and the blood of pigeons.

For Mercury, take mastic, frankincense, cloves, and
the herb cinque-foil, and the stone achate, and incor-
porate them all with the brain of a fox or weasel, and
the blood of a magpie.

Besides, to Saturn are appropriated for fumes all
odoriferous roots, as pepper-wort root, etc., and the
frankincense tree; to Jupiter, odoriferous fruits, as
nutmegs and cloves; to Mars, all odoriferous wood, as
Sanders, cypress, lignum balsam and lignum aloes; to
the Sun, all gums, frankincense, mastic, benjamin,
storax, ladanum, ambergris and musk; to Venus, sweet
flowers, as roses, violets, saffron, and such like; to
Mercury, all the peels of wood and fruit, as cinnamon,
lignum cassia, mace, citron or lemon peel, and bay-
berries, and whatsoever seeds are odoriferous; to the
Moon, the leaves of all vegetables, as the leaf indum,
and the leaves of the myrtle and bay-tree.

Know, also, that according to the opinion of the
magicians, in every good matter, as love, good will,
and the like, there must be a good fume, odoriferous
and precious; and in every evil matter, as hatred,
anger, misery, and the like, there must be a stinking
fume, that is of no worth.

The twelve Signs, also, of the Zodiac have their
proper fumes, as Aries hath myrrh; Taurus, pepper-
wort; Gemini, mastic; Cancer, camphor; Leo, frank-
incense; Virgo, Sanders; Libra, galbanum; Scorpio,
opopanax; Sagittarius, lignum aloes; Capricornus,
benjamin; Aquarius, euphorbium; Pisces, red storax.
But Hermes describes the most powerful fume to be
that which is compounded of the Seven Aromatics,

PHILOSOPHY OF NATURAL MAGIC. 137

according to the powers of the Seven Planets — for it
receives from Saturn, pepper-wort; from Jupiter, nut-
meg; from Mars, lignum aloes; from the Sun. mastic;
from Venus, saffron; from Mercury, cinnamon; and
from the Moon, the myrtle.

CHAPTER XLV.

Of CoUyries, Unctions, Love- Medicines, and their Virtues.

Moreover, collyries and unguents, conveying the
virtues of things natural and celestial to our spirit,
can multiply, transmute, transfigure, and transform it
accordingly, as also transpose those virtues which are
in them into it; that so, it cannot act only upon its
own body, but also upon that which is near it, and
affect that by visible rays, charms, and by touching it
with some like quality. For because our spirit is the
subtile, pure, lucid, airy, and unctuous vapor of the
blood, it is therefore fit to make collyries of the like
vapors, which are more suitable to our spirit in sub-
stance, for then, by reason of their likeness, they do
the more stir up, attract, and transform the spirit.
The like virtues have certain ointments and other con-
fections. Hence by the touch sometimes sickness,
poisonings, and love is induced; some things, as the
hands or garments, being anointed. Also by kisses,
some things being held in the mouth, love is induced;
as in Virgil we read that Venus prays Cupid

That ivhen glad Dido hugs him in her lap
At royal feasts, crown'd with the cheering grape^
When she, eiTibracing, shall sweet kisses give.
Inspire hid flame, with deadly J)ane deceive.
He would

Now the sight, because it perceives more purely and
clearly than the other senses, and fastening in us the

138 HENRY CORNELIUS AGRIPPA'S

marks of things more acutely and deeply, doth most
of all and before others, agree with the phantastic
spirit, as is apparent in dreams, when things seen do
more often present themselves to us than things heard,
or any thing coming under the other senses. There-
fore, when collyries or eye-waters transform visual
spirits, that spirit doth easily affect the imagination,
which indeed being affected with divers species and
forms, transmits the same by the same spirit unto the
outward sense of sight; by which occasion there is
caused in it a perception of such species and forms in
that manner, as if it were moved by external objects,
that there seem to be seen terrible images and spirits
and such like. So there are made collyries, making
us forthwith to see the images of spirits in the air or
elsewhere; as I know how to make of the gall of a
man, and the eyes of a black cat, and of some other
\ things. The like is made also of the blood of a lap-
wing, of a bat, and a goat; and, they say, if a smooth,
shining piece of steel be smeared over with the juice
of mug-wort, and made to fume, it will make invoked
spirits to be seen in it. So, also, there are some suf-
fumigations, or unctions, which make men speak in
their sleep, to walk, and to do those things which are
done by men that are awake; and sometimes to do
those things which men that are awake cannot or dare
not do. Some there are that make us to hear horrid
or delectable sounds, and such like. And this is the
cause why maniacal and melancholy men believe they
see and hear those things without which their imagi-
nation doth only fancy within; hence they fear things
not to be feared, and fall into wonderful and most false
suspicions, and fly when none pursue th them; are also
angry and contend, nobody being present, and fear
where no fear is. Such like passions also can magical
confections induce, by suffumigations, by collyries, by

PHILOSOPHY OP NATURAL MAGIC. 139

unguents, by potions, by poisons, by lamps and lights,
by looking-g-lasses, by images, enchantments, charms,
sounds and music. Also by divers rites, observations,
ceremonies, religions and superstitions; all which shall
be handled in their places. And not only by these
kind of arts are passions, apparitions and images in-
duced, but also things themselves, which are really
changed and transfigured into divers forms, as the
poet relates of Proteus, Periclimenus, Acheloas, and
Merra, the daughter of Erisichthon. So, also, Circe
changed the companions of Ulysses; and of old, in the
sacrifices of Jupiter Lyc^us, the men that tasted of
the inwards of the sacrifices were turned into wolves
which, Pliny saith, befell a certain man called Demar-
chus. The same opinion was Austin of, for, he saith,
whilst he was in Italy, he heard of some women that
by giving sorceries in cheese to travelers, turned them
into working cattle, and when they had done such
work as they would have them, turned them into men
again; and that this befell a certain priest called
Prestantius. The Scriptures themselves testify that
Pharao's sorcerers turned their rods into serpents and
water into blood, and did other such like things.

CHAPTER XLVI.

Of natural Alligations and Suspensions.

When the Soul of the World by its virtue doth make
all things that are naturally generated or artificially
made to be fruitful, by infusing into them celestial
properties for the working of some wonderful effects,
then things themselves — not only when applied by
suffumigations, or collyries, or ointments, or potions,
or any other such like way, but also when they, being
conveniently wrapped up, are bound to or hanged

10

140 HENRY CORNELIUS AGRIPPA'S

about the neck, or in any other way applied, althoug'h
by never so easy a contact — do impress their virtue
upon us. By these alligations, therefore, suspensions,
wrapping's up, applications, and contacts, the acci-
dents of the body and mind are changed into sickness,
health, boldness, fear, sadness, and joy, and the like.
They render them that carry them gracious or terrible,
acceptable or rejected honored and beloved or hateful
and abominable. Now these kind of passions are con-
ceived to be by the above said to be infused, and not
otherwise, like what is manifest in the grafting of
trees, where the vital virtue is sent and communicated
from the trunk to the twig grafted into it by way of
contact and alligation. So in the female palm-tree,
when she comes near to the male her boughs bend to
the male, and are bowed, which, the gardeners seeing,
bind ropes from the male to the female, which becomes
straight again, as if she had by this connection of the
rope received the virtue of the male. In like manner
we see that the cramp-fish, or torpedo, being touched
afar off with a long pole, doth presently stupefy the
hand of him that toucheth it. And if any shall touch
the sea-hare with his hand or stick will presently run
out of his wits. Also, if the fish called stella, or star-
fish, as they say, being fastened with the blood of a
fox and a brass nail to a gate, evil medicines can do
no hurt to any in such house. Also, it is said, that if
a woman take a needle and beray it with dung, and
then wrap it up in earth in which the carcass of a man
was buried, and shall carry it about her in a cloth
which was used at the funeral, that she shall be able
to possess herself so long as she hath it about her.

Now, by these examples, we see how, by certain
alligations of certain things, as also suspensions, or
by a simple contact, or the connection or continuation
of any thread, we may be able to receive some virtues

PHILOSOPHY OF NATURAL MAGIC. 141

thereby. It is necessary that we know the certain rule
of Alligation and Suspension, and the manner which
the Art requires, viz. , that they be done under a cer-
tain and suitable Constellation, and that they be done
with wire, or silken threads, with hair, or sinews of cer-
tain animals. And things that are to be wrapped up
must be done in the leaves of herbs, or the skins of
animals, or Jine cloths, and the like, according to the
suitableness of things — as, if you would procure the
Solary virtue of any thing, this being wrapped up in
bay leaves, or the skin of a lion, hang it about thy
neck with a golden thread, or a silken thread of a
yellow color, whilst the Sun rules in the heaven — so
thou shalt be endued with the Solary virtue of that
thing. But if thou dost desire the virtue of any Sat-
urnine thing, thou shalt in like manner take that thing
whilst Saturn rules, and wrap it in the skin of an ass,
or in a cloth used at a funeral (especially if you desire
it for sadness), and with a black thread hang it about
thy neck. In like manner we must conceive of the rest.

CHAPTER XL VII.
Of 3Iagical Rings and their Compositions.

Rings, also, which were always much esteemed of
by the ancients, when they are opportunely made, do
in like manner impress their virtue upon us, in as
much as they do affect the spirit of him that carries
them with gladness or sadness, and render him court-
eous or terrible, bold or fearful, amiable or hateful; in
as much as they do fortify us against sickness, poi-
sons, enemies, evil spirits, and all manner of hurtful
things, or, at least, will not suffer us to be kept under
them. Now, the manner of making these kinds of
Magical Rings is this, viz. : When any Star ascends

142 HENRY CORNELIUS AGRIPPA'S

fortunately, with the fortunate aspect or conjunction
of the Moon, we must take a stone and herb that is
under that Star, and make a ring- of the metal that is
suitable to this Star, and in it fasten the stone, putting
the herb or root under it — not omitting the inscriptions
of images, names, and characters, as also the proper
suffumigations; but we shall speak more of these in
another place, where we shall treat of Images and
Characters.

So we read in Philostratus Jarchus that a wise prince
of the Indies bestowed seven rings made after this
manner (marked with the virtues and names of the
seven planets) to Apollonius; of which he wore every-
day of the week one thereof, distinguishing them- in
their order according to the names of the days, as is
set forth by astrologers, viz., Sunday, the ring marked
with the virtues and inscribed with the name and seal
of the Sun, that planet which ruleth over Sunday and
from which the day taketh its name; Monday, the ring
of the virtues, seal and name of the Moon; Tuesday,
that inscribed unto Mars; Wednesday, that unto Mer-
cury; Thursday, that inscribed unto Jupiter; Friday,
that unto Venus, and Saturday^ that unto the planet
Saturn, seeing as Saturday is the last day of the week
and hath correspondence with the last end of life,
and is ruled by Saturn which carries the sickle of
death; and, it is said, that Apollonius, by the benefit
of these seven magical rings, lived above one hundred
and thirty years, as also that he always retained the
beauty and vigor of his youth. In like manner Moses,
the law-giver and ruler of the Hebrews, being skilled
in the Magic of the Egyptians, is said by Josephus to
have made rings of love and oblivion. There was
also, as saith Aristotle, amongst the Cireneans, a ring
of Battus which could procure love and honor. We
read also that Eudamus, a certain philosopher, made

PHII.OSOPHY OF NATURAL MAGIC. 143

rings against the bites of serpents, bewitchings, and
evil spirits. The same doth Josephus relate of Solo-
mon. Also we read in Plato that Gygus, the king- of
Lydia, had a ring of wonderful and strange virtues,
the seal of which, when he turned it toward the palm
of his hand, rendered him invisible; nobody could see
him, but he could see all things; and, by the oppor-
tunity of which ring, he deceived the queen and slew
the king, his master, and killed whomsoever he
thought stood in his way; and in these villainies no
one could see him; and, at length, by the benefit of
this ring he became king of Lydia himself.*

CHAPTER XLVIII.

Of the Virtue of Places, and lohat Places are Suitable to

every Star.

There be wonderful virtues of places accompanying
them, either from things there placed, or by the influ-
ences of the Stars, or in any other way. For, as Pliny
relates of a cuckoo, in what place any one doth first
hear him, if his right foot-print be marked about and

* Notwithstanding tlie many exaggerated accounts like this one of King
Gygus, the editor desires to give his unqualified assent as to the occult prop-
erties of specially prepared Magical Rings. When a hoy he got a copy of an
old hook entitled " The History and Poetry of Finger Rings," which contains
much curious information on the subject, and from that time to this he has
"by personal experiment, and much study in connection with other occult
arts that hear upton the matter, became confident that rings may be made
that will insure man}'- good things to their possessors— warding off and cur-
ing diseases, guarding against evil transits and other dangerous influences,
and those which will favorably influence one's station in life, and procure
other ardently desired things and ends. The Masonic ring will gradually
take on occult power if its owner yields intelligent assistance on every call,
methodically performing his regular society duty, thereby infusing his ring
with Masonic virtues. Of course, a properly prepared ring may seemingly
fail of its specified object, but we are inclined to believe that they are help-
ful, however little their effect may be noticed, in every case. We warn our
readers against the numerous charlatans who sell so-called Magical Rings.
Magical Rings are never sold as such. Whatever virtue may exist in a ring
the owner alone confirms and binds. All that any other person can do is

144 HENRY CORNELIUS AGRIPPA'S

that place dug" up, there will no fleas be bred in that
place where it is scattered. So they say that the dust
of the track of a snake, being gathered up and scat-
tered amongst bees, makes them return to their hives.
So, also, that the dust in which a mule hath rolled
himself, being cast upon the body, doth mitigate the
heat of passion; and that the dust wherein a hawk
hath rolled herself, if it be bound to the body in a
bright red cloth, cures the quartan. So doth the stone
taken out of the nest of a swallow, as they say, pres-
ently relieve those that have the falling sickness, and
being bound to the party, continually preserves them,
especially if it be rolled in the blood or heart of a
swallow. And it is reported that if any one shall cut
a vein, being fasting, and shall go over a place where
any one lately fell with the fit of a falling sickness,
that he shall fall into the same disease. And Pliny
reports that to fasten an iron nail in that place where
he that fell with a fit of the falling sickness first did
pitch his head, will free him from his disease. So
they say that an herb, growing upon the head of any
image, being gathered, and bound up in some part of

to properly instruct how such a ring should be made and worn. Any so-
called " prophet" or "oracle " that now disgraces and perverts true occult
art will most probably lay claim to this knowledge, as will those astrologers
and "gifted" pretenders in America who hide their crude acquirements
and practices behind high-sounding names. I say "in America," because
in England even eminent practitioners are prohibited by British law from
doing work for the public and are forced, for self-protection, to serve under
assumed names. Such a condition not prevailing in this country it is safe to
regard those who assume titles as either charlatans or who act from a very
superficial knowledge. There may, possibly, be honorable exceptions to this
rule, but we doubt it. Consult yourself, therefore, regarding a personal
occult ring, selecting the metal, stone and design that you are most pleased
with. Then you have made a proper start, and, in a great many cases, need
go no further; thus every plain gold marriage ring becomes a magical ring.
As the courtship is exalted so will be the potency of the ring. The wife may
often owe her security to the marriage ring and should always wear it.
To lose the marriage ring portends evil, and another one, heavier and
engraven with the first names of the couple— like "Jack" and "Mary "—and
the marriage date, should be procured as soon as circumstances will permit.
Every ring, being a circle, contains occult force and sj^mbolizes the eternal.

PHILOSOPHY OF NATURAL MAGIC. 145

one's garment with a red thread, shall presently allay
the headache; and that any herb gathered out of the
brooks or rivers before Sunrising, and no body seeing
him that gathers it, shall cure the tertian if it be
bound to the left arm, the sick party not knowing
what is done.

Amongst places that are appropriated to the Stars,
all stinking places, and dark, underground, religious,
and mournful places, as church-yards, tombs, and
houses not inhabited by men; and old, tottering, ob-
scure, dreadful houses; and solitary dens, caves and
pits; also fish-ponds, standing pools, sewers, and such
like, are appropriated to Saturn. Unto Jupiter are
ascribed all privileged places, consistories of noble-
men, tribunals, chairs, places for exercises, schools,
and all beautiful and clean places, an(3. those sprinkled
with divers odors. To Mars, fiery and bloody places,
furnaces, bakehouses, shambles, places of execution,
and places where there have been great battles fought
and slaughters made, and the like. To the Sun, light
places, the serene air, kings' palaces and princes'
courts, pulpits, theaters, thrones, and all kingly and
magnificent places. To Venus, pleasant fountains,
green meadows, flourishing gardens, garnished beds,
stews, and, according to Orpheus, the sea, the sea-
shore, baths, dancing places, and all places belonging
to women. To Mercury, shops, schools, warehouses,
exchanges for merchailts, and the like. To the Moon,
wildernesses, woods, rocks, hills, mountains, forests,
fountains, waters, rivers, seas, seashores, ships, high-
ways, groves, granaries for corn, and such like. On
this account they that endeavor to procure love are
wont to bury for a certain time the instruments of
their art, whether they be rings, images, looking-
glasses, or any other, or hide them in a stew house, so
that they will contract some virtue under Venus, the

146 HENRY CORNELIUS AGRIPPA'S

same as those things that stand in stinking places
become stinking, and those in an aromatical place
become aromatic and of a sweet savor.

The four corners of the earth also pertain to this
matter. Hence they that are to gather a Saturnine,
Martial, or Jovial herb must look towards the East or
South, partly because they desire to be oriental from
the Sun, and partly because of their principal houses,
viz. : Aquarius, Scorpio and Sagittarius are Southern
Signs, so also are Capricornus and Pisces. But they
that will gather a Venereal, Mercurial or Lunary herb
must look towards the West because they delight to be
western, or else they must look towards the North
because their principal houses — viz., Taurus, Gemini,
Cancer, Virgo — are Northern Signs. So in any Solary
work we must look not only towards the East and
South whilst plucking it, but also towards the Solary
body and light.

CHAPTER XLIX.

Of Light, Colors, Candles and Lamps, and to what Stars,
Houses and Elements several Colors are Ascribed.

Light also is a quality that partakes much of form,
and is a simple act, and also a representation of the
understanding. It is first diffused from the Mind of
God into all things; but in God the Father, the Father
of Light, it is the first true light; then in the Son a
beautiful, overflowing brightness, and in the Holy
Ghost a burning brightness, exceeding all Intelligen-
ces; yea, as Dyonisius saith of Seraphims, in angels
it is a shining intelligence diffused, an abundant joy
beyond all bounds of reason, yet received in divers
degrees, according to the nature of the Intelligence
that receives it. Then it descends into the celestial

PHILOSOPHY OF NATURAL MAGIC. 147

bodies, where it becomes a store of life and an effectual
propagation; even a visible splendor. In the fire it is
a certain natural liveliness, infused into it by the heav-
ens. And, lastly, in men, it is a clear course of reason,
an innate knovv^ledge of divine things, and the whole
rational faculty; but this is manifold, either by reason
of the disposition of the body or by reason of him who
bestows it, who gives it to every one as he pleaseth.
From thence it passeth to the fancy, yet above the
senses, but only imaginable; and thence to the senses,
especially to the sense of the eyes. In them light is
a visible clearness; and is extended to other perspicu-
ous bodies, in which it becomes a color and a shining
beauty; but in dark bodies it is a certain beneficial
and generative virtue, and penetrates to the very cen-
ter where its beams, being collected into a small place,
become a dark heat, tormenting and scorching, so that
all things perceive the vigor of the light according to
their capacity — and all light, joining to itself an en-
livening heat, and, passing through all things, doth
convey its qualities and virtues to all things. Great
is the power of light to mar or make enchantments.
So a sick man, uncovered against the Sun or the Moon,
their rays become charged with the noxious qualities
of the sickness and, penetrating, convey them into the
body of another, and affect that with a quality of the
same kind. So that from the sick should be covered
deep from the light, lest its occult quality doth infect
the well. This is the reason why Enchanters have a
care to cover their enchantments with their shadow.
So the civet cat make all dogs dumb with the very
touch of her shadow.

Also, there are made, artificially, some Lights, by
lamps, torches, candles, and such like, of some certain
thing and fluids, opportunely chosen, according to the
rule of the Stars, and composed amongst themselves

148 HENRY CORNELIUS AGRIPPA'S

according to their congruity, which, when they be
lighted, and shine alone, are wont to produce some
wonderful and celestial, effects, which men many times
wonder at. So'Pliny reports, out of Anaxilaus, of a
poison of mares which, being lig'hted in torches, doth
monstrously represent a sight of- horses' heads. The
like may be done with flies, which, being duly tem-
pered with wax, and lighted, make a strange sight of
flies; and the skin of a serpent,, lighted in a proper
lamp, maketh serpents appear. * They say that when
grapes are in their flower, if any one shall bind a vial
full of oil to them, and shall let it alone until they be
ripe, and then the oil be put in a lamp and lighted, it
makes grapes to be seen; and so with other fruits. If
centaury be mixed with honey, and the blood of a lap-
wing, and be put in a lamp, they that stand about will
look much larger than they are wont; and if it be lit
in a clear night the Stars will seem to scatter one from
another. Such force, also, is in the ink of the cuttle-
fish that it, being put into a lamp, makes blackamoors
appear. It is also reported that a candle, made of
some Saturnine things, being lighted, if it be extin-
guished in the mouth of a man newly dead, will after-
wards, as oft as it shines alone, bring a feeling of sad-
ness and great fear upon them that stand about it.
Of such like torches and lamps doth Hermes speak
more of, also Plato and Chyrannides, and of the latter
writers, Albertus, in a certain treatise of this particu-
lar thing.

Colors, also, are a class of lights, which, being duly
mixed with things, are wont to expose such things to
the influence of those Stars to which the colors are
agreeable. And we shall afterwards speak of some
colors which are the Lights of the Planets, by which
even the natures of Fixed Stars themselves are under-
stood, which also may be applied to the flames of

PHILOSOPHY OF NATURAL MAGIC. 149

lamps and candles. But in this place we shall relate
how the colors of inferior mixed things are distributed
to divers planets. All colors as black, lucid, earthy,
leaden, or brown, have relation to Saturn. Sapphire
and airy colors, and those which are always green,
clear, purple, darkish, golden, or mixed with silver,
belong to Jupiter. Red colors, and burning, fiery,
flaming, violet, purple, bloody, and iron colors, resem-
ble Mars. Golden, saffron, purple, and bright colors,
resemble the Sun. But all white, fair, curious, green,
ruddy, betwixt saffron and purple, resemble Venus,
Mercury and the Moon. Moreover, amongst the Signs
of the Zodiac, known as the Houses of the Heaven,
the first and seventh hath the color white; the second
and twelfth, green; the third and eleventh, saffron;
the fourth and the tenth, red; the fifth and ninth, a
honey color; and the sixth and eighth, black.

The Elements, also, have their colors, by which
natural philosophers judge of the complexion and
property of their nature. For an earthy color, caused
of coldness and dryness, is brown, and black, and
manifests black choler and a Saturnine nature. Blue,
tending towards whiteness, doth denote phlegm. For
cold makes white; moisture and dryness makes black.
Reddish color shews blood; but fiery, flaming, burning
hot, shews choler, which, by reason of its subtilty and
aptness to mix with others, doth cause divers colors
more; for if it be mixed with blood, and blood be most
predominant, it makes a florid red; if choler predomi-
nate, it makes a reddish color; if there be an equal
mixtion, it makes a sad red. But if adust choler be
mixed with blood it makes a hempen color; and red, if
blood predominate; and somewhat red if choler pre-
vail; but if it be mixed with a melancholy humor it
makes a black color; but with melancholy and phlegm
together, in an equal proportion, it makes a hempen

150 HENRY CORNELIUS AGRIPPA'S

color. If phlegm abound, a mud color; if melancholy,
a bluish; but if it be mixed with phlegm alone, in an
equal proportion, it makes a citron color; if unequally,
a pale or palish. .Now, all colors are more prevalent
when they be in silk, or in metals, or in perspicuous
substances, or in precious stones, and in those things
which resemble celestial bodies in color, especially in
living things.

CHAPTER L.

Of Fascination, and the Art thereof.

Fascination is a binding, which comes from the
spirit of the witch, through the eyes of him that is so
bewitched, and entering to his heart. Now the instru-
ment of fascination is the spirit, viz., a certain pure,
lucid, subtile vapor, generated of the purer blood by
the heat of the heart. This doth always send forth,
through the eyes, rays like to itself. Those rays, be-
ing sent forth, do carry with them a spiritual vapor,
and that vapor a blood (as it appears in swollen and
red eyes), whose rays, being sent forth to the eyes of
him that looks upon them, carry the vapor of the cor-
rupt blood together with itself; by the contagion of
which it doth infect the eyes of the beholder with the
like disease. So the eye, being opened and intent
upon any one with a strong imagination, doth dart its
beams (which are the vehiculum of the spirit) into the
eyes of him that is opposite to him; which tender spirit
strikes the eyes of him that is bewitched, being stirred
up from the heart of him that strikes, and possesseth
the breast of him that is stricken, wounds his heart
and infects his spirit. Whence Apuleius saith, "Thy
eyes, sliding down through my eyes into mine inward
breast, stir up a most vehement burning in my marrow. ' '

PHILOSOPHY OF NATURAL MAGIC. 151

Know, then, that men are most bewitched when, with
often beholding-, they direct the edge of their sight to
the edge of the sight of those that bewitch them; and
when their eyes are reciprocally intent one upon the
other, and when rays are joined to rays and lights to
lights, the spirit of the one is joined to the spirit of
the other and fixeth its sparks. So are strong liga-
tions made, and so most vehement loves are inflamed
with only the rays of the eyes; even with a certain
sudden looking on, as if it were with a dart or stroke,
penetrating the whole body, whence then the spirit
and amorous blood, being thus wounded, are carried
forth upon the lover and enchanter, no otherwise than
the blood and spirit of the vengeance of him that is
slain are upon him that slays him. Whence Lucretius
sang concerning those amorous bewitchings:

The body smitten is, but yet the mind

Is wounded with the darts of Cupid blind.

All parts do Sympathize V tW ivound, but know

The blood appears in that which had the blow."^

So, great is the power of fascination, especially
when the vapors of the eyes are subservient to the
affection. Therefore witches use collyries, ointments,
alligations, and such like, to affect and corroborate
the spirit in this or that manner. To procure love
they use venereal collyries, as hippomanes, the blood
of doves, or sparrows, and such like. To induce fear,
they use martial collyries, as of the eyes of wolves,

* Again, in speaking of the power of Venus, the goddess of peace, over
Mars, the god of war, he says:

On thy soft bosom he—
The warlike field who sways— almighty Mars,
struck by triumphant Love's eternal wound,
Reclines full frequent. With uplifted gaze
On thee he feeds his longing, lingering eyes.
And all his soul hangs quivering from thy lips.

152 HENRY COJINELIUS AGRIPPA'S

the civet cat, and the like. To procure raisery or sick-
ness, they use Saturnine things, and so of the rest.

CHAPTER LI.

Of certain Observations, Producing wonderful Virtues.

They say that certain acts and observations have a
certain power of natural things; that they believe dis-
eases may be expelled, or brought thus and thus. So
they say that quartanes may be driven away if the
parings of the nails of the sick be bound to the neck
of a live eel, in a linen cloth, and she be let go into
the water. And Pliny saith that the parings of a sick
man's nails of his feet and hands being mixed with
wax, cure the quartan, tertian, and quotidian ague;
and if they be before Sunrising fastened to another
man's gate, will cure such like diseases. In like man-
ner, let all the parings of the nails be put into the
caves of ants, and the first ant that begins to draw at
the parings must be taken and bound to the neck of
the sick, and by this means will the disease be cured.
They say that by wood, stricken with lightning, and
cast behind the back with one's hands, any disease
may be removed; and, in quartanes, a piece of a nail
from a gibbet, wrapped up in wool, and hung about
the neck, cures them; also, a rope doth the like that
is taken from a gallows and hid under ground so that
the Sun cannot reach it. The throat of him that hath
a hard swelling, or imposthume, being touched with
the hand of him that died by an immature death, will
be cured thereby. They say, also, that a woman is
presently eased of her hard labor if any one shall put
into her bed a stone or dart with which a boar or a
bear or man hath been killed with one blow. The
same doth a spear that is pulled out of the body of a

PHILOSOPHY OF NATURAL MAGIC. 153

man, if it shall not first touch the ground; also, they
say, that arrows, pulled out of the body of a man, if
they have not touched the earth, taken and stealthily
placed under any one lying* down, will procure love.
The falling sickness is cured by meat made of the flesh
of a wild beast, slain in the same manner as a man is
slain. A man's eyes that are washed three times with
the water wherein he hath washed his feet shall never
be sore or blear. It is said that some do cure diseases
of the groin with thread taken out of a weaver's loom
and t3dng into it seven or nine knots, the name of some
widow being named at every knot. The spleen of
cattle, extended upon painful spleens, cures them if he
that applies it saith that he is applying a medicine to
the spleen to cure and ease it. After this, they say,
the patient must be shut into a sleeping room, the
door being sealed up with a ring, and some verse be
repeated over nineteen times. The water of a green
lizard cures the same disease if it be hanged up in a
vessel before the patient's bed-chamber so that he
may, as he passes in and out, touch it with his hand.
And a little frog climbing up a tree, if any one shall
spit in his mouth, and then let him escape, is said to
cure the cough. It is a wonderful thing, but easy to
experience, that Pliny speaks of, that if any one shall
be sorry for any blow that he hath given another, afar
off or nigh at hand, if he shall presently spit into the
middle of that hand with which he gave the blow, the
party that was smitten shall presently be freed from
pain. This hath been approved of in a four-footed
beast that hath been sorely hurt. Some there are that
aggravate the blow before they give it. In like man-
ner, spittle carried in the hand, or to spit in the shoe
of the right foot before it be put on, is good when any
one passeth through a dangerous place. They say
that wolves will not come to a field if one of them be

154 HENRY CORNELIUS AGRIPPA'S

taken and his blood let by little and little out of his
legs, being unbroken, with a knife, and sprinkled
about the outside of the field, and he himself be buried
in that place from whence he was first drawn. The
Methanenses, citizens of Trezenium, accounted it as a
present remedy for preserving of vines from the wrong
of the southern wind, having always found it by most
certain experience, if, whilst the wind blows, a white
cock should be pulled to pieces in the middle by two
men, both of whom, each keeping his part, must walk
each way around the vineyard, until both meet in the
place from whence they began their circuit, and must
in that place bury the pieces of the cock. Also, if
any one shall hold a viper over a vapor with a staff,
he shall prophesy, and that the staff v/herewith a
snake was beaten is good against female diseases.
These things Pliny recites. It is said that in gather-
ing roots and herbs we must draw three circles round
about them first, with a sword, and then dig them up,
meanwhile taking heed of any contrary wind. Also,
they say, that if any one shall measure a dead man
with a rope, first from the elbow to the biggest finger,
then from the shoulder to the same finger, and after-
wards from the head to the feet, making thrice those
mensurations; if any one afterwards shall be measured
with the same rope, in the same manner, he shall not
prosper, but be unfortunate and fall into misery and
sadness. Albertus of Chyrannis saith, that if any
woman hath enchanted thee to love her, take the
gown she sleepeth in out of doors and spit through the
right sleeve thereof, when the enchantment will be
quitted. And Pliny saith, that to sit by women far
with child, or when a medicine is given to any one of
them, the fingers 'being joined together like the teeth
of a comb, is a charm; so much the more if the hands
be joined about one or both knees. Also, to sit cross

PHILOSOPHY OF NATURAL MAGIC. 155

leg"ged is sorcery; therefore it was forbidden to be
done in the counsels of princes and rulers, as a thing-
which hindered all acts. And, it is said, if any one
shall stand before a man's chamber door, and call to
him by name and the man answer, if then he fasten a
knife or needle on the door, the edge or point being
downward, and break it, he that be in the room shall
be unable of his intention so long as those things
shall be there.

CHAPTER LII.

Of the Countenance and Gesture, the Habit and the Figure
of the Body, and to lohat Stars any of these do Answer —
whence Physiognomy, and Metoposcopy, and Chiromancy,
Arts of Divination, have their Grounds.

The countenance, gesture, motion, setting and figure
of the body, being accidental to us, conduce to the
receiving of celestial gifts and expose us to the supe-
rior bodies, which produce certain effects in us, like
unto the effects following the methods of gathering
hellebore, which, if thou pullest the leaf upward when
gathering it, draws the humors upward and causeth
vomiting; if downward, it causeth purging, drawing
the humor downward. How much also the counte-
nance and gesture of one person doth affect the sight,
imagination and spirit of another no man is ignorant.
So they that are parents discover those impressions in
their children of their previous conditions, and that
which they did then do, form and imagine. So a mild
and cheerful countenance of a prince in the city makes
the people joyful; but if it be fierce or sad doth terrify
them. So the gesture and countenance of any one
lamenting, doth easily move to pity. So the shape of
an amiable person doth easily excite to friendship.

n

156 HENRY CORNELIUS AGRIPPA'S

Thou must know that such like gestures and figures,
as harmonies of the body, do expose it no otherwise
to the celestials, than odors, and the spirit of a medi-
cine, and internal passions, also, do the soul. For as
medicines and passions of the mind are by certain dis-
positions of the heaven increased, so also the gesture
and motion of the body do get an efficacy by certain
influences of the heavens. For there are gestures
resembling Saturn which are melancholy and sad, as
are beating of the breast or striking of the head; also
such as are religious, as the bowing of the knee, and a
fixed look downwards, as of one praying; also weep-
ing, and such like, as are used by the austere and
Saturnine man; such an one as a satirist describes:

With hanged down head, tvith eyes fixed to the ground,
His raging words bites in, and muttering sound
He doth express with pouting lips.

A cheerful and honest countenance, a worshipful
or noble gesture or bearing, clapping of the hands as
of one rejoicing and praising, and the bending of the
knee with the head lifted up, as of one that is wor-
shiping, are ascribed to Jupiter.

A sour, fierce, cruel, angry, rough countenance and
gesture are ascribed to Mars.

Solary are honorable and courageous gestures and
countenances; also, walking abroad, a bending of the
knee, as of one honoring a king with one knee bent.

Those under Venus are dances, embraces, laughters,
and those of an amiable and cheerful countenance.

Those Mercurial are inconstant, quick, variable and
such like gestures and countenances.

Those Lunary, or under the Moon, are such as are
movable, poisonous, and childish and the like.

As we have spoken above of gestures so, also, are
the shapes of men distinct, as follows:

PHILOSOPHY OF NATURAL MAGIC. 157

Saturn bespeaks a man to be of a black and yellow-
ish color, lean, crooked, of a rough skin, great veins,
the body covered with hair, little eyes, of a frowning
forehead, a thin beard, great lips, eyes intent upon
the ground, of a heavy gait, striking his feet together
as he walks, crafty, witty, a seducer and murderous.

Jupiter signifies a man to be of a pale color, darkish
red, a handsome body, good stature, bold, of great
eyes (not black altogether) with large pupils, short
nostrils not equal, great teeth before, curled hair, of
good disposition and manners.

Mars makes a man red, with red hair, a round face,
yellowish eyes, of a terrible and sharp look, jocund,
bold, proud and crafty.

The Sun- makes a man of a tawny color, betwixt
yellow and black dashed with red, of a short stature
yet of a handsome body, without much hair and curly,
of yellow eyes, wise, faithful and desirous of praise.

Venus signifies a man to be tending towards black-
ness, but more white, with a mixture of red, a hand-
some body, a fair and round face, fair hair, fair eyes,
the blackness whereof is more intense, of good man-
ners and honest love; also kind, patient and jocund.

Mercury signifies a man not much white, or black,
of a long face, high forehead, fair eyes, not black, to
have a straight and long nose, thin beard, long fingers,
to be ingenious, a subtile inquisitor, a turncoat, and
subject to many fortunes.

The Moon signifies a man to be in color white, mixed
with a little red; of a fair stature, a round face, with
some marks in it; eyes not fully black, frowning fore-
head, and kind, gentle and sociable.

The Signs, also, and the faces of Signs, have their
figures and shapes which, he that would know, must
seek them out in books of Astrology. Lastly, upon
these figures and gestures, both Physiognomy and

158 HENRY CORNELIUS AGRIPPA'S

Metoposcopy, arts of divination, do depend; also Chiro-
mancy, foretelling- future events, not as causes but as
signs, through like effects, caused by the same cause.
And although these divers kinds of divinations may
seem to be done by inferior and weak signs, yet the
judgments of them are not to be slighted or condemned
when prognostication is made by them, not out of
superstition but by reason of the harmonical corre-
spondency of all the parts of the body. Whosoever,
therefore, doth the more exactly imitate the celestial
bodies, either in nature, study, action, motion, gesture,
countenance, passions of the mind, and opportunity of
the season, is so much the more like to the heavenly
bodies and can receive larger gifts from them.

CHAPTER LIII.

Of Divination, and the Kinds thereof.

There are some other kinds of divinations, depend-
ing upon natural causes, which are known to every one
in his art and experience to be in divers things, by
which physicians, husbandmen, shepherds, mariners,
and others, do prognosticate out of the probable signs
\ of every kind of divination. Many of these kinds of
divination Aristotle made mention of in his book of
Times, amongst which Auguria and Auspicia are the
chiefest, which were in former time in such esteem
amongst the Romans that they would do nothing that
did belong to private or public business without the
counsel of the Augures. Cicero in his Book of Divi-
nations largely declares that the people of Tuscia
would do nothing without this art. Now, there are
divers kinds of Auspicias, for some are called Pedes-
tria {i.e.), which are taken from four-footed beasts;
some are called Auguria, which are taken from birds;

PHILOSOPHY OF NATURAL MAGIC. 159

some are Celestial, which are taken from thundering-s
and lig-htnings; some are called Caduca (1 e.), when
any fell in the temple, or elsewhere; some were sacred,
which were taken from sacrifices; some of these were
called Piacula, and sad Auspicia, as when a sacrifice
escaped from the altar, or, being smitten, made a bel-
lowing-, or fell upon another part of his body than he
should. To these is added Exauguration, viz., when
the rod fell out of the hand of the Augure with which
it was the custom to view and take notice of the
Auspicium.

Michael Scotus makes mention of twelve kinds of
Auguries, viz., six on the right hand, the names of
which, he saith, are Fernova, Fervetus, Confert, Em-
ponenthem, Sonnasarnova, and Sonnasarvetus; and six
on the left hand, the names of which are Confernova,
Confervetus, Viaram, Herrenam, Scassarnova, and
Scassarvetus. Expounding their names, he saith:

Fernova is an augury when thou goest out of thy
house to do any business, and in going thou see a man
or a bird going or flying, so that either of them set
himself before thee upon thy left hand, that is a good
signification in reference to thy business.

Fervetus is an augury when thou shalt go out of thy
house to do any business, and in going thou find or see
a bird or a man resting himself before thee on the left
side of thee, that is an ill sign concerning thy business.

Viaram is an augury when a man or a bird in his
journey, or flying, pass before thee, coming from the
right side of thee, and, bending toward the left, go
out of thy sight, that is a good sign concerning thy
business.

Confernova is an augury when thou dost first find a
man or a bird going or flying, and then rest himself
before thee on thy right side, thou seeing of it, that is
a good sign concerning thy business.

160 HENRY CORNELIUS AGRIPPA'S

Confervetus is an augury when first thou find or see
a man or a bird bending* from thy right side, it is an
ill sign concerning thy business.

Scimasarnova or Sonnasarnova is when a man or a
bird comes behind thee and outgoeth thee, but before
he comes at thee he rests, thou seeing of him on thy
right side, it is to thee a good sign.

Scimasarvetus or Sonnasarvetus is when thou see a
man or bird behind thee, but before he comes to thee
he rests in that place, thou seeing of it, is a good sign.

Confert is an augury when a man or bird in journey-
ing or flying shall pass behind thee, coming from the
left side of thee, and, bending toward thy right, pass
out of thy sight, and is an evil sign concerning thy
business.

Scassarvetus is when thou see a man or a bird pass
by thee, and resting in a place on thy left side, is an
evil sign to thee.

Scassarnova is when thou see a man or a bird pass
by thee, and resting in a place on thy right side, is an
augury of good to thee.

Emponenthem is when a man or a bird, coming from
thy left side, and passing to thy right, goeth out of
thy sight without resting, and is a good sign.

Hartena or Herrenam is an augury that, if a man or
a bird coming from thy right hand, shall pass behind
thy back to thy left,^and thou shall see him resting
anywhere, this is in evil sign.

The ancients did also prognosticate from sneezings,
of which Homer in the seventeenth book of his poem
of the Odyssey makes mention, because they thought
that they proceeded from a sacred place, viz., the
head, in which the intellect is vigorous and operative.
"Whence, also, whatsoever speech came into the breast
or mind of a man rising in the morning, unawares, is
said to be some presage and an augury.

PHILOSOPHY OF NATURAL MAGIC. 161

CHAPTER LIV.

Of divers certain Animals, and other things, which have a
Signification in Auguries.

All the Auspicia, or auspices, which first happen
in the beginning" of any enterprise are to be taken
notice of. As, if in the beginning of thy work thou
shalt perceive that rats have gnawn thy garments,
desist from thy undertakings. If going forth thou
shalt stumble at the threshold, or if in the way thou
shalt dash thy foot against any thing, forbear thy
journey. If any ill omen happen in the beginning of
thy business, put off thy undertakings, lest thy inten-
tions be wholly frustrated, or accomplished to no pur-
pose, but expect and wait for a fortunate hour for the
dispatching of thy affairs with a better omen. We
see that many animals are, by a natural power imbred
in them, prophetical. Doth not the cock by his crow-
ing diligently tell you the hours of the night and
morning, and, with his wings spread forth, chase away
the lion? Many birds, with their singing and chatter-
ing, and flies, by their sharp pricking, foretell rain;
and dolphins, by their often leaping above the water,
warn of tempests. It would be too long to relate all
the passages which the Phrygians, Cilicians, Arabians,
Umbrians, Tuscians, and other peoples, which follow
the auguries, have learned by birds. These they have
proved by many experiments and examples. For in
all things the Oracles of things to come are hid, but
those are the chiefest which omenal birds shall fore-
tell. These are those which the poets relate were
turned from men into birds. Therefore, what the daw
declares, hearken unto and mark, observing her set-
ting as she sits; and her manner of flying, whether on
the right hand or left; whether clamorous or silent;
whether she goes before or follows after; whether she

162 HENRY CORNELIUS AGRIPPA'S

waits for the approach of him that passeth by, or flies
from him, and which way she goes. All these things
must be diligently observed. Orus Apollo saith in his
Hieroglyphics that daws that are twins signify mar-
riage, because this bird brings forth two eggs, out of
which male and female must be brought forth; but if,
which seldom happens, two males be generated, or
two females, the males will not go with any other
females, nor females with any other males, but will
always live without a mate, and solitary. Therefore
they that meet a single daw, divine thereby that they
shall live a single life. The same also doth a black
hen pigeon betoken, for after the death of her mate,
she always lives single. Thou shalt, also, as carefully
observe crows, which are as significant as daws, yea,
and in greater matters. It was Epictetus the Stoics'
philosopher's judgment, who was a sage author, that
if a crow did croak over against any one, it did betoken
some evil, either to his body, fortune, honor, wife, or
children. Then thou shall take heed to swans, who
foreknow the secrets of the waters, for their cheerful-
ness doth presage happy events not only to mariners,
but all other travelers, unless they be overcome by
the coming over of a stronger bird, as of an eagle,
who, by the most potent majesty of her sovereignty,
makes null the predictions of all other birds if she
speaks to the contrary; for she flies higher than all
other birds, and is of more acute sight, and is never
excluded from the secrets of Jupiter; she portends
advancement and victory, but by blood, because she
drinks no water but blood. An eagle flying over the
Locresians, fighting against the Crotoniensians, gave
them victory; an eagle setting herself unawares upon
the target of Hiero, going forth to the first war, be-
tokened that he should be king. Two eagles sitting
all day upon the house at the birth of Alexander, of

PHILOSOPHY OF NATURAL MAGIC. 163

Macedonia, did portend to him an omen of two king-
doms, viz., Asia and Europe. . An eagle, also, taking off
the hat of Lucias Tarquinius Prisons, son to Demara-
thus the Corinthian (and, by reason of some discord,
being come into Hetraria and going to Rome) and then
flying high with it, and afterwards putting it upon his
head again, did portend to him the kingdom of the
Romans. Vultures signify difficulty, hardness, and
ravenousness, which was verified in the beginning of
the building of cities. Also they foretell the places of
slaughter, coming seven days beforehand; and because
they have most respect to that place where the great-
est slaughter shall be, as if they gaped after the
greatest number of the slain, therefore the ancient
kings were wont to send out spies to take notice what
place the vultures had most respect to. The phoenix
promiseth singular good success, which being seen
anew, Rome was built very auspiciously. The pelican,
because she hazards herself for her young, signifies
that a man should, out of the zeal of his love, undergo
much hardship. The painted bird gave the name to the
city of Pictavia, and foreshowed the lenity of that peo-
ple by its color and voice. The heron is an augury of
hard things. The stork also is a bird of concord and
makes concord. Cranes gives us notice of the treach-
ery of enemies. The bird cacupha betokens gratitude,
for she alone doth express love to her dam, being spent
with old age. On the contrary, the hippopotamus, that
kills his dam, doth betoken ingratitude for good turns,
also injustice. The bird origis is most envious, and
betokens envy.

Amongst the smaller birds, the pie is talkative and
foretells guests. The bird albanellus flying by anyone,
if from the left to the right, betokens cheerfulness of
entertainment; if contrary wise, betokens the contrary.
The screech owl is always unlucky, so also is the horn

164 HENRY CORNELIUS AGRIPPA'S

owl, who, because she goes to her young by night,
unawares, as death comes unawares, is therefore said
to foretell death; yet, sometimes, because she is not
blind in the dark of the night, doth betoken diligence
and watchfulness, which she made good when she sat
upon the spear of Hiero. And Dido, when she saw the
unlucky owl, pitied ^neas, whence the poet sang:

The Owl, sitting on top of the house alone,

Sends forth her sad complaints with mournful tone.

And in another place.

The slothful Oivl by mortals is esteemed
A fatal omen

The same bird sang in the capitol when the Roman
affairs were low at Numantia and when Fregelia was
pulled down for a conspiracy made against the Romans.
Almadel says that owls and night-ravens, when they
turn aside to strange countries, or houses, betoken the
death of the men of that country and those houses, for
those birds are delighted with dead carcasses and
perceive them beforehand. For men that are dying
have a near affinity with dead carcasses. The hawk
is also a foreteller of contention, as Naso sings:

We hate the Hawk, because that arms amongst
She always lives

Lelius, the embassador of Pompey, was slain in
Spain, amongst the purveyors, which misfortune, a
hawk flying over the head, is said to foretell. And
Almadel saith that these kinds of birds fighting
amongst themselves, signify the change of a kingdom;
but if birds of another kind shall fight with them and
are never seen to come together again, it portends a
new condition and state of that country. Also, little
birds, by their coming to or departing from, foreshew

PHILOSOPHY OF NATURAL, MAGIC. 165

that a family shall be increased or lessened; and their
flight, by how much the more serene it is, by so much
the more laudable shall the change be. Whence did
Melampus, the Augure, conjecture at the slaughter of
the Greeks by the flight of little birds, when he saith:
"Thou see now that no bird takes his flight in fair
weather. " Swallows, because when they are dying
they provide a place of safety for their young, do
portend a great patrimony or legacy after the death of
friends. A bat, meeting any one running away, signi-
fies an evasion; for, although she have no wings, yet
she flies. A sparrow is a bad omen to one that runs
away, for she flies from the hawk and makes haste to
the owl, where she is in as great danger; yet in love
she is fortunate, for being stirred up with affection she
seeks her consort hourly. Bees are a good omen to
kings, for they signify an obsequious people. Flies
signify importunity and impudence because being often-
times driven away they do continually return. Also
domestic birds are not without some auguries, for
cocks, by their crowing, promote hope, and the jour-
ney of him that is undertaking it. Moreover, Livia,
the mother of Tiberius, when she was great w^ith him,
took a hen's egg and hatched it in her bosom, and at
length came forth a cock chick with a great comb,
which the auguries interpreted that the child that
should be born of her should be a king. And Cicero
writes that at Thebais, cocks, by their crowing all
night, did presage that the Baeotians would obtain
victory against the Lacedaemonians, and the reason is
according to the augury's interpretations because that
bird when he is beaten is silent, but when he himself
hath overcome, crows. In like manner, also, omens of
events are taken from beasts. For the meeting of a
weasel is ominous; also, the meeting of a hare is an ill
omen to a traveler, unless she be taken. A mule also

166 HENRY CORNELIUS AGRIPPA'S

is bad because barren. A hog" is pernicious, for such
is his nature, and therefore signifies pernicious men.
A horse betokens quarrelings and fightings, whence
Anchises, seeing of white horses, cries out in Virgil:

With war are Horses arm^d, yea, threaten war.

But when they are joined together in a chariot,
because they draw with an equal yoke, they signify
that peace is to be hoped for. An ass is an unprofit-
able creature, yet did Marius good, w^ho, when he was
pronounced an enemy to his country, saw an ass dis-
daining provender that was offered to him, and running
to the water, by which augury he, supposing he saw a
way of safety showed to him, entreated the aid of his
friends that they would convey him to the sea, which
being granted, he was set into a little ship and so
escaped the threats of Silla the conqueror. If the
foal of an ass meet any one going to an augury, he
signifies labor, patience and hinderances. A wolf
meeting any one is a good sign, the effect whereof was
seen in Hiero of Sicilia, from whom a wolf, snatching
away a book whilst he was at school, confirmed to him
the success of the kingdom, but yet the wolf makes
him speechless whom he sees first. A wolf rent in
pieces a watchman of P. Africanus and C. Fulvius at
Minturn, when the Roman army was overcome by the
fugitives in Sicilia. He signifies perfidious men, such
as you can give no credit to, which was known in the
progeny of Romans. For the faith which they long
since sucked from their mother the wolf and kept to
themselves from the beginning, as by a certain law of
nature, passed over to their posterity. To meet a lion,
seeing she is amongst animals the strongest and
striking terror into all the rest, is good. But for a
woman to meet a lioness is bad, because she hinders
conception, for a lioness brings forth but once. To

PHILOSOPHY OF NATURAL MAGIC. 167

meet sheep and goats is g"ood. It is read in the Osten-
tarian of the Tuscians, if this animal shall wear any-
unusual color, it portends to the emperor plenty of all
things, together with much happiness. Whence Virgil
to Pollio sings thus:

But, in the meadoivs, Bams shall scarlet dear,
And changing, sometimes golden fleeces ivear.

It is good also to meet oxen treading out corn, but
better to meet them plowing, which although breaking
the way, hinder thy journey, yet by the favor of their
Auspicium will recompense thee again. A dog in a
journey is fortunate, because Cyrus, being cast into the
woods, was nourished by a dog until he came to the
kingdom; which, also, the angel, companion of Tobit,
did not scorn as a companion. The castor, because
he biteth himself sorely, so as to be seen by hunters,
is an ill omen and portends that a man will injure him-
self. Also, amongst small animals, mice signify dan-
ger, for the same day that they did gnaw gold in the
capitol, both the consuls were intercepted by Hannibal
by way of ambush, near Tarentum. The locust mak-
ing a stand in any place, or burning the place, hinders
one from their wishes and is an ill omen; and on the
contrary the grasshopper promotes a journey and
foretells a good event of things. The spider weaving
a line downwards, is said to signify hope of money to
come. Also the ants, because they know how to pro-
vide for themselves, and to prepare safe nests for
themselves, portend security and riches, and a great
army. Hence, when the ants had devoured a tame
dragon of Tiberius Caesar, it was advised that he
should take heed of the tumult of a multitude. If a
snake meet thee, take heed of an ill-tongued enemy;
for this creature hath no power but in his mouth. A
snake creeping into the palace of Tiberius, portended

168 HENRY CORNELIUS AGRIPPA'S

his fall. Two snakes were found in the bed of Sem-
pronius Glracchus, wherefore a soothsayer told him, if
he would let the male or the female escape, either he
Or his wife would shortly die; and he, preferring" the
life of his wife, killed the male and let the female go,
and within a few days he died. So a viper signifies
lewd women and wicked children; and an eel signifies
a man displeased with everybody, for she lives apart
from all other fishes, nor is ever found in the company
of any. But, among"st all Auguries and Omens, there
is none more effectual and potent than man himself,
and none that doth signify the truth more clearly.
Thou shalt, therefore, diligently note and observe the
condition of the man that meeteth thee, his age, pro-
fession, station, stature, gesture, motion, exercise,
complexion, habit, name, words, speech, and all such
like things. For seeing there are in all other animals
so many discoveries of presages, without all question
these are more efficacious and clear which are infused
into man's soul; which Tully himself testifies, saying,
that there is a certain Auspicium naturally in men's
souls of their eternity, for the knowing of the courses
and causes of things. In the foundation of the city
of Rome the head of a man was found with his whole
face, which did presage the greatness of the empire,
and gave the name to the Mountain of the Capitol.
The Brutian soldiers fighting against Octavius and
Antonius, found an Ethiopian in the gate of their
castle, and though they slew him as a presage of ill
success, yet they were unfortunate in battle, and both
their generals, Brutus and Cassius, were slain.

The meeting of monks is commonly accounted an
ill omen, and so much the rather if it be early in the
morning, because these kind of men live for the most
by the sudden death of men, as vultures do by
slaughters.

PHILOSOPHY OF NATURAL MAGIC. 169

CHAPTER LV.

How Auspicias are Verified by the Light of Natural Instinct^
and of some Rules of Finding of It Out.

AusPiciA and Auguria, which foretell thing-s to come
by animals and birds, Orpheus, the divine, himself, as
we read, did teach and show first of all, which after-
wards were had in great esteem with all nations.
Now they are verified by the light of natural instinct,
as if from this some lights of divination may descend
upon four-footed beasts, those winged, and other crea-
tures, by which they are able to presage to us of the
events of things; which Virgil seems to be sensible of
when he sings:

Nor think I Heaven on them such knowledge states,
Nor that their prudence is above the Fates.

Now, this Instinct of Nature, as saith William of
Paris, is more sublime than all human apprehension,
and very near, and most like to prophecy. By this
instinct there is a certain wonderful light of divination
in some animals naturally, as is manifested in some
dogs, who know thieves by this instinct and men that
are hid, unknown both to themselves and men, and find
them out and apprehend them, falling upon them with
a full mouth. By the like instinct vultures foresee
future slaughters in battles, and gather together into
places where they shall be, as if they foresaw the
flesh of dead carcasses. By the same instinct par-
tridges know their dam, whom they never saw, and
leave the partridge which stole away her dam's eggs
and sate upon them. By the same instinct, also, cer-
tain hurtful and terrible things are perceived, the soul
being ignorant of them, whence terror and horror
ceaseth when men think nothing of these things. So
a thief, lying hid in a house, although no one knows

170 HENRY CORNELIUS AGRIPPA'S

or thinks of his being there, strikes fear and terror
and a troublesomeness of mind into the inhabitants of
that house, although, haply, not of all, because the
brightness of this instinct is not common to all men,
yet possessed of some of them. So an evil person,
being hid in some large building, is sometimes per-
ceived to be there by some one that is altogether igno-
rant of their being there. It is mentioned in history
that Heraiscus, a certain Egyptian, a man of a divine
nature, could discern evil persons, not only by his eyes
but also by their voice, he hearing them afar off, and
thereupon did fall into a most grievous headache.
William of Paris also makes mention of a certain
woman in his time that, by the same instinct, per-
ceived a man whom she loved coming two miles off.
He relates, also, that in his time a certain stork was
convicted of unchastity by the smell of the male, who,
being judged guilty by a multitude of storks whom the
male gathered together, discovering to them the fault
of his mate, was, her feathers being pulled off, torn in
pieces by them. The same doth Varro, Aristotle and
Pliny relate concerning horses. And Pliny makes
mention of a certain serpent, called the asp, that did
such a like thing, for she, coming to a certain man's
table in Egypt, was there daily fed, and she, having
brought forth some young, by one of which a son of
her host was killed, after she knew of it, killed that
young one, and would never return to that house any
more. Now, by these examples, you see how the
lights of presage may descend upon some animals, as
signs, or marks of things, and are set in their gesture,
motion, voice, flying, going, meat, color, and such like.
For, according to the doctrine of the Platonists, there
is a certain power put into inferior things by which, for
the most part, they agree with the superiors; whence
also the tacit consents of animals seem to agree with

PHILOSOPHY OF NATURAL MAGIC. 171

divine bodies, and their bodies and affections to be
affected with their powers, by the name of which they
are ascribed to the deities. We must consider, there-
fore, what animals are Saturnine, what are Jovial and
what Martial, and so of the rest; and, according" to
their properties, to draw forth their presages; so those
birds which resemble Saturn and Mars, are all of them
called terrible and deadly, as the screech owl, the
hawlet, and others which we have mentioned before;
also the horn owl, because she is a Saturnine, solitary
bird, also nightly, and is reputed to be most unfortu-
nately ominous, of which the poet saith:

The ugly Owl, ivhich no bird ivell resents,
Foretells misfortunes and most sad events.

But the swan is a delicious bird, under Venus, and
dedicated to Phoebus, and is said to be most happy in
her presages, especially in the auspices of mariners,
for she is never drowned in water, whence Ovid sings:

Most happy is the cheerful, singing Swan
In her presages

There are also some birds that presage with their
mouth and singing, as the crow, pie, and daw, whence
Virgil :

This did foreshow

Oft from the hollow holm that ominous Crow.

Now, the birds that portend future things by their
flying are, viz., buzzards, the bone -breakers, vultures,
eagles, cranes, swans, and the like, for they are to be
considered in their flying, whether they fly slowly or
swiftly; whether to the right hand or to the left; how
many fly together. Upon this account, if cranes fly
apace, they signify a tempest; and, when slowly, fair
weather. When two eagles fly together, they are said

12

172 HENRY CORNELIUS AGRIPPA'S

to portend evil, because two is a number of confusion.
In like manner thou shalt enquire into the reason of
the rest, as this is shown by number. Moreover, it
belongs to an artist to observe a similitude in these
conjectures, as in Virgil, Venus, dissembling, teacheth
her son, ^neas, in these verses:

All this is not for naught,

Else me in vain my parents Augury taught;

Lo! twice six Swans in a glad company

Jove^s bird pursued through the etherial Sky

In Heaven'' s broad tracks; noiv earth in a long train

They seem to take, or taken, to disdain;

As they return with sounding wings they sport,

And Heaven surrounding in a long consort.

Just so, I say, thy friends and fleet have gained

The port, or with full sails the Bay obtained.

Most wonderful is that kind of auguring of theirs,
who hear and understand the speeches of animals, in
which, as amongst the ancients, Melampus, Tirefias,
Thales, and Apollonius, the Tyanean, who, as we read,
excelled, and whom, they report, had excellent skill in
the language of birds; of whom Philostratus and Por-
phyrins speak, saying, that of old, when Apollonius
sat in company amongst his friends, seeing sparrows
sitting upon a tree, and one sparrow coming from else-
where unto them, making a great chattering and noise,
and then flying away, all the rest following him, he
said to his companions that that sparrow told the rest
that an ass, being burdened with wheat, fell down in
a hole near the city and that the wheat was scattered
upon the ground. Many, being much moved with these
words, went to see, and so it was, as Apollonius said,
at which they much wondered. Porphyrins, the Pla-
tonist, in his third book of sacrifices, saith that there
is certainly a swallow language, because every voice

PHILOSOPHY OF NATURAL MAGIC. 173

of every animal is significative of some passion of its
soul, as joy, sadness, or anger, or the like, which
voices, it is not so wonderful a thing, could be under-
stood by men conversant about them. But Democritus
himself declared this art, as saith Pliny, by naming
the birds, of whose blood mixed together was produced
a serpent, of which whosoever did eat should under-
stand the voices of birds. And Hermes saith that if
any one shall go forth to catch birds on a certain day
of the Kalends of November, and shall boil the first
bird that he catcheth with the heart of a fox, that all
that shall eat of this bird shall understand the voices
of birds and all other animals. Also, the Arabians
say that they can understand the meaning of brutes
who shall eat the heart and liver of a dragon. Pro-
clus, also, the Platonist, believed and wrote that the
heart of a mole conduceth to presages. There were
also divinations and auspices which were taken from
the inwards of sacrifices, the inventor whereof was
Tages, of whom Lucan sang:

And if the Inwards have no credit gained,
And if this Art hy Tages was hut feigned.

The Roman religion thought that the liver was the
head of the inwards. Hence the soothsayers enquir-
ing after future things in the inwards, did first look
into the liver, in which were two heads, whereof the
one was called the head for the city, the other for the
enemy; and the heads of this, or another part, being
compared together, they then gave judgment and pro-
nounced for victory; as we read, in Lucan, that the
inwards did signify the slaughter of Pompey's men
and the victory of Caesar's, according to these verses:

In the imuards all defects are ominous —

One part and branch of the entrails doth increase.

174 HENRY CORNELIUS AGRIPPA'S

Another part is weak, and flagging lies,
Beats, and moves with quick pulse the arteries.

Then, the bowels being finished, they search the
heart. Now, if there were a sacrifice found without a
heart, or a head was wanting in the liver, these were
deadly presages, and were called piacularia. Also, if
a sacrifice fled from the altar, or, being smitten, made
a lowing, or fell upon any part of his body than he
ought to do, it was the like ominous. We read that
when Julius Caesar on a day went forth to procession
with his purple robe, and sitting in a golden chair and
sacrificing, there was twice a heart wanting. When
C. Marius Utica was sacrificing, there was wanting a
liver. Also when Caius, the prince, and M. Marcellus,
C. Claudius and L. Petellius Coss, were offering sacri-
fices, that the liver was consumed suddenly away and,
not long after, one of them died of a disease, another
was slain by men of Lyguria, the entrails foretelling
so much; which was thought to be done by the power
of the Gods, or help of the devil. Hence it was
accounted a thing of great concernment amongst the
ancients as oft as any thing unusual was found in the
inwards, as when Sylla was sacrificing at Laurentum,
the figure of a crown appeared in the head of the liver,
which Posthumius, the soothsayer, interpreted to por-
tend a victory with a kingdom, and therefore advised
that Sylla should eat those entrails himself. The
color, also, of the inwards is to be considered. Of
these Lucan made mention:

Struck at the color Prophets ivere tvith fear,
For with foul spots pale entrals tinged were.
Both black and blue, tvith specks of sprinkled blood
They were

There was in times past such a venerable esteem of
these arts that the most potent and wise men sought

PHILOSOPHY OF NATURAL MAGIC. 175

after them; yea, the senate and kings did nothing-
without the counsel of the Augures. But all these in
these days are abolished, partly by the negligence of
men and partly by the authority of the fathers.

CHAPTER LVI.

Of the Soothsayings of Flashes and Lightnings, and how
Monstrous and Prodigious Things are to be Interpreted.

Now, the soothsayings of flashes and lightnings;
and of wonders, and how monstrous and prodigious
things are to be interpreted, the prophets and priests
of Hetruscus have taught the art. For they have
ordained sixteen regions of the heavens and have
ascribed Gods to every one of them, besides eleven
kinds of lightning, and nine gods which should dart
them forth, by showing rules for understanding the
signification of them. But as often as monstrous,
prodigious and wondrous things happen, they do
presage, as is most certain, some great matter. Now,
their interpreter must be some excellent conjector of
similitudes, as also some curious searcher, and of them
who at that time are employed about the affairs of
princes and provinces. For the celestials take such
care only for princes, peoples and provinces that
before the rest they might be prefigured and admon-
ished by stars, by constellations and by prodigies.
Now, if the same thing, or the like, hath been seen in
former ages, we must consider that very thing and
what happened after that, and according to these, to
fortell the same, or the like, because the same signs
are for the same things, and the like for like. So
prodigies have come before the birth and death of
many eminent men and kings, as Cicero makes men-
tion of Midas, a boy, into whose mouth whilst he was

176 HENRY CORNELIUS AGRIPPA'S

sleeping", the ant put corns of wheat, which was an
omen of great riches. So bees sat upon the mouth of
Plato when he was sleeping in the cradle, by which
was foretold the sweetness of his speech. Hecuba,
when she was bringing forth Paris, saw a burning
torch, which should set on fire Troy and all Asia.
There appeared unto the mother of Phalaris the image
of Mercury pouring forth blood upon the earth, with
which the whole house was overflowed. The mother
of Dionysius dreamed she brought forth a satyr,
which prodigious dream the event that followed made
good. The wife of Tarquinius Priscus, seeing a flame
lick the head of Servius Tullius, foretold that he
should have the kingdom. In like manner, after Troy
was taken, ^neas disputing with Anchises, his father,
concerning a fight, there appeared a flame licking the
head of the crown of Ascanius and doing him no hurt.
Which thing, seeing it did portend the kingdom to
Ascanius, persuaded him to depart, for monstrous pro-
digies did forerun great and eminent destruction. So
we read in Pliny that M. Attilius and C. Portius, being
consuls, it rained milk and blood, which did presage
that a very great pestilence should the next year over-
spread Kome. In Lucania it rained spongeous iron,
and in the year before Marcus Crassus was slain in
Parthia, with which, also, all the soldiers of Lucania,
being a very numerous army, were slain. L. Paulus
and C. Marcellus, being consuls, it rained wool about
the castle of Corisanum, near which place, a year after,
T. Annius was slain by Milus. And in the wars of
Denmark, the noise of arms and the sound of a trumpet
was heard in the air. And Livy, concerning the Mace-
donian wars, saith, in the year when Annibal died it
rained blood for two days. Concerning the second
Punic war, he saith that water mixed with blood came
down from heaven like rain at the time when Annibal

PHILOSOPHY OF NATURAL MAGIC. 177

did spoil Italy. A little before the destruction of
Leuctra, the Lacedemonians heard a noise of arms in
the temple of Hercules, and at the same time in the
temple of Hercules the doors that were shut with bars
opened themselves, and the arms that were hanged on
the wall were found on the ground. The like events
may be prognosticated of other like things, as often-
times in times past something hath been foretold of
them. But concerning these, also, the judgments of
the celestial influences must not be neglected, concern-
ing which we shall more largely treat in the following
chapters.

CHAPTER LVII.

Of Geomancy^ Hydromancij, Aeromancy, and Pyromancy,
Four Divinations of Elements.

Moreover, the Elements themselves teach us fatal
events; whence those four famous kinds of divinations,
Geomancy, Hydromancy, Aeromancy, and Pyromancy,
have got their names, of which the sorceress in Lucan
seems to boast herself when she saith;

The Earth, the Aire, the Chaos, and the SMe,

The Seas, the Fields, the Rocks, and Mountains high

Foretell the truth

The first, therefore, is Geomancy, which foreshows
future things by the motions of the earth, as also the
noise, the swelling, the trembling, the chops, the pits,
and exhalation, and other impressions thereof, the art
of which Almadel, the Arabian, sets forth. But there
is another kind of Geomancy which divines b}^ points
written upon the earth by a certain power in the fall
of it, which is not of present speculation, but of that
we shall speak hereafter.

178 HENRY CORNELIUS AGRIPPA'S

Now Hydromancy doth perform its presages by the
impressions of waters, their ebbing and flowing, their
increases and depressions, their tempests, colors, and
the like; to which, also, are added visions which are
made in the waters. A kind of divination found by
the Persians, as Varro reports, was that of a boy who
saw in the water the effigies of Mercury, which fore-
told, in a hundred and fifty verses, all the events of
the war of Mithridates. We read, also, that Numa
Pompilius practiced Hydromancy, for in the water he
called up the gods and learned of them things to come.
Which art also Pythagoras, a long time after Numa,
practiced. There was of old a kind of Hydromancy
had in great esteem amongst the Assyrians, and it was
called Lecanomancy, from a skin full of water, upon
which they put plates of gold and silver and precious
stones written upon with certain images, names and
characters. To this may be referred that art by which
lead and wax, being melted and cast into the water, do
express manifest marks of images of those things we
desire to know. There were also in former years
fountains that did foretell things to come, as the
fathers' fountain at Achaia, and that which was called
the water of Juno, in Epidaurus; but of these more in
the following chapter, where we shall speak of Oracles.

Hither also may be referred the divination of fishes,
of which kind there was use made by the Lycians in a
certain place which was called Dina, near the sea; in
a wood dedicated to Apollo, was a hollow in the dry
sand, into which he that went to consult of future
things let down roasted meat, and presently that place
was filled with water and a great multitude of fish, and
strange shapes, unknown to men, did appear; by the
forms of which the prophet foretold what should come
to pass. These things doth Atheneus more at large
relate in the history of the Lycians.

PHILOSOPHY OF NATURAL MAGIC. . 179

After the same manner, also, doth Aeromancy divine
by airy impressions, by the blowing of the winds, by
rainbows, by circles round about the moon and stars,
by mists and clouds, and by imaginations in clouds and
visions in the air.

So also Pyromancy divines by fiery impressions, and
by stars with long tails, by fiery colors, by visions and
imaginations in the fire. So the wife of Cicero fore-
told that he would be consul the next year because,
when a certain man, after the sacrifice was ended,
would look in the ashes, there suddenly broke forth a
flame. Of this kind are those that Pliny speaks of — ■
that terrene, pale and buzzing fires presage tempests,
circles about the snuffs of candles betoken rain, and if
the flame fly, turning and winding, it portends wind.
Also torches, when they strike the fire before them and
are not kindled. Also when a coal sticks to a pot
taken off from the fire, and when the fire casts off the
ashes and sparkles; or when ashes are hard grown
together on the hearth, and when a coal is very bright.

To these is also added Capnomancy, so called from
smoke, because it searcheth into the flame and smoke;
and thin colors, sounds and motions when they are car-
ried upright, or on one side, or round, which we read
of in these verses in Statius.

Let Piety &e bound, and on the Altar laid,

Let us implore the Gods for divine aid.

She makes acute, red, towring flames, and bright^

Increased by th^ aire, the middle being white;

And then she makes the flames toithout all bound,

For to ivind in and out, and to run round

Like a Serpent

Also in the ^thnean Caves and Fields of the
Nymphs in Apollonia, auguries were taken from fires
and flames — joyful, if they did receive what was cast

180 HENRY CORNELIUS AGRIPPA'S

into them, and sad, if they did reject them. But of
these things we shall speak of in the following chap-
ters, amongst the answers of the Oracles.

CHAPTER LVIII.

Of the Reviving of the Dead, and of Sleeping or Hibernat-
ing (wanting victuals) Many Years together.

The Arabian philosophers agree that some men may
elevate themselves above the powers of their body and
above their sensitive powers; and, those being sur-
mounted, they receive into themselves — by the perfec-
tion of the Heavens and the Celestial Intelligences — a
Divine Vigor. Seeing, therefore, that all the Souls of
men are perpetual, and, also, that all the Spirits obey
the perfect Souls, Magicians think that perfect men
may, by the powers of their soul, repair their dying
bodies (with other inferior souls, newly separated) and
inspire them again: As a weasel, that is killed, is
made alive again by the breath and cry of his dam;
and as lions make alive their dead whelps by breath-
ing upon them. And because, as they say, all like
things, being applied to their like, are made of the
same natures; and, also, every patient, subject, and
thing that receives into itself the act of any agent is
endowed with the nature of that agent and made co-
natural with it. Hence they think that to this vivifi-
cation, or making alive, certain herbs, and Magical
confections (such as, they say, are made of the ashes
of the PhcBnix and the cast skin of a Snake) do much
conduce; which, indeed, to many may seem fabulous,
and to some impossible, unless it could be accounted
approved by an historical faith. For we read of some
that have been drowned in water, others cast into the
fire or put upon the fire, others slain in war, and others

PHILOSOPHY OF NATURAL MAGIC. 181

otherwise tried, and all these, after a few days, were
alive again, as Pliny testifies of Aviola, a man per-
taining" to the consul, of L. Lamia, Cselinus, Tubero,
Corfidius, Gabienus, and many others. We read that
^sop, the tale-maker, Tindoreus, Hercules and Palicy,
the sons of Jupiter, and Thalia, being dead, were
raised to life again; also that many were, by phy-
sicians and magicians, raised from death again, as the
historians relate of -^sculapius; and we have above
mentioned, out of Juba, and Xanthus and Philostratus,
concerning Tillo, and a certain Arabian, and Apollo-
nius the Tyanean. Also we read that Glaucus, a cer-
tain man that was dead, the herb dragon-wort restored
to life. Some say that he revived by the putting into
his body a medicine made -of honey, whence the prov-
erb, Glaucus was raised from death by taking honey
into his body. Apuleius, also, relating the manner of
these kinds of restorings to life, saith of Zachla, the
Egyptian prophet, that the prophet, being favorable,
laid a certain herb upon the mouth of the body of a
young man, being dead, and another upon his breast;
then, turning toward the East, or rising of the propi-
tious Sun, he prayed silently (a great assembly of peo-
ple striving to see it), when, in the first place, the
breast of the dead man did heave, then a beating in
his veins, then his body filled with breath, after which
the body rose and the young man spoke. If these
accounts are true, the dying souls must, sometimes
lying hid in their bodies, be oppressed with vehement
extasies and be freed from all bodily action; so that
the life, sense, and motion forsake the body, and also
that the man is not yet truly dead, but lies astonied,
and dead, as it were, for a certain time. And this is
often found, that in times of pestilence many that are
carried for dead to the graves to be buried, revive
again. The same also hath often befell women by

182 HENRY CORNELIUS AGRIPPA'S

reason of fits of the mother. And Rabbi Moises, out
of the book of Galen, which Patriarcha translated,
makes mention of a man who was suffocated for six
days, and did neither eat nor drink, and his arteries
became hard. And it is said, in the same book, that a
certain man, being filled with water, lost the pulse of
his whole body, so that the heart was not perceived to
move, and he lay like a dead man. It is also said that
a man, by reason of a fall from a high place, or great
noise, or long staying under the water, may fall into
a swoon, which may continue forty-eight hours, and so
may lay as if he were dead, his face being very green.
And in the same place there is mention made of a man
that buried a man, who seemed to be dead, seventy-two
hours after his seeming decease, and so killed him
because he buried him alive; and there are given signs
whereby it may be known who are alive, although they
seem to be dead, and, indeed, will die, unless there be
some means used to recover them, as phlebotomy, or
some other cure. And these are such as very seldom
happen. This is the manner by which we understand
magicians and physicians do raise dead men to life, as
they that were tried by the stinging of serpents, were,
by the nation of the Marsi and the Psilli, restored to
life. We may conceive that such kind of extasies may
continue a long time, although a man be not truly
dead, as it is in dormice and crocodiles and many other
serpents, which sleep all winter, and are in such a dead
sleep that they can scarce be awakened with fire.
And I have often seen a dormouse dissected and con-
tinue immovable, as if she were dead, until she was
boiled, and when put into boiling water the dissected
members did show life. And, although it be hard to
be believed, we read in some approved historians,
that some men have slept for many years together;
and, in the time of sleep until they awaked, there was

PHILOSOPHY OF NATURAL MAGIC. 183

no alteration in them so as to make them seem older.
The same doth Pliny testify of a certain boy, whom,
he saith, being wearied with heat and his journey,
slept fifty-seven years in a cave. We read, also, that
Epimenides Gnosius slept fifty-seven years in a cave.
Hence the proverb arose — to outsleep Epimenides.
M. Damascenus tells that in his time a certain country-
man in Germany, being* wearied, slept for the space of
a whole autumn and the winter following-, under a
heap of hay, until the summer, when the hay began
to be eaten up; then he was found awakened as a man
half dead and out of his wits. Ecclesiastical histories
confirm this opinion concerning the seven sleepers,
whom they say slept 196 years. There was in Nor-
vegia a cave in a high sea shore, where, as Paulus
Diaconus and Methodius, the martyr, write, seven men
lay sleeping a long time without corruption, and the
people that went in to disturb them were contracted,
or drawn together, so that after a while, being fore-
warned by that punishment, they dared not disturb
them. Xenocrates, a man of no mean repute amongst
philosophers, was of the opinion that this long sleep-
ing was appointed by God as a punishment for some
certain sins. But Marcus Damascenus proves it, by
many reasons, to be possible and natural, neither doth
he think it irrational that some should, without meat
and drink, avoiding excitements, and without consum-
ing or corruption, sleep many months. And this may
befall a man by reason of some poisonous potion, or
sleepy disease, or such like causes, for certain days,
months or years, according to the intention or remis-
sion of the power of the medicine, or of the passions
of their mind. Physicians say that there are some
antidotes, of which they that take too great a potion
shall be able to endure hunger a long time; as Elias, in
former time, being fed with a certain food by an angel,

184 HENRY CORNELIUS AGRIPPA'S

walked and fasted in the strength of that meat forty
days. And John Bocatius makes mention of a man in
his time, in Venice, who would every year fast four
days without any meat; also, a greater wonder, that
there was a woman in lower Germany, at the same
time, who took no food till the thirteenth year of her
age, which, to us, may seem incredible, but that he
confirmed it. He also tells of a miracle of our age,
that his brother, Nicolaus Stone, an Helvetian by
nation, who lived over twenty years in the wilderness
without meat till he died. That also is wonderful
which Theophrastus mentions concerning a certain
man, called Philinus, who used no meat or drink
besides milk. And there are also grave authors who
describe a certain herb of Sparta, with which, they
say, the Scythians can endure twelve days' hunger,
without meat or drink, if they do but taste it, or hold
it in their mouth.

CHAPTER LIX.

Of Divination dy Dreams.

There is also a certain kind of divination by dreams
which is confirmed by the traditions of philosophers,
the authorities of divines, the examples of histories
and by daily experience. By dreams I do not mean
vain and idle imaginations, for they are useless and
have no divination in them, but arise from the remains
of watchings, and disturbance of the body. For, as
the mind is taken up about and wearied with cares, it
suggests itself to him that is asleep. I call that a
true dream which is caused by the celestial influences
in the phantastic spirit, mind or body, being all well
disposed. The rule of interpreting these is found
amongst astrologers, in that part which is wrote con-
cerning questions; but yet that is not sufficient.

PHILOSOPHY OP NATURAL MAGIC. 185

because these kinds of dreams come by use to divers
men after divers manners, and according- to the divers
qualities and dispositions of the phantastic spirit.
Wherefore, there cannot be given one common rule to
all for the interpretation of dreams. But, according
to the doctrine of Synesius, seeing there are the same
accidents to things, and like befalls like, so he which
hath often fallen upon the same visible thing, hath
assigned to himself the same opinion, passion, fortune,
action, and event. As Aristotle saith, the memory is
confirmed by sense, and by keeping in memory the
same thing, knowledge is obtained; as also, by the
knowledge of many experiences, by little and little,
arts and sciences are thus obtained. After the same
account you must conceive of dreams. Whence Syne-
sius commands that every one should observe his
dreams and their events, and such like rules, viz. , to
commit to memory all things that are seen, and acci-
dents that befall, as well in sleep as in watching, and
with a diligent observation consider with himself the
rules by which these are to be examined; for by this
means shall a diviner be able, by little and little, to
interpret his dreams, if so be nothing slip out of his
memory. Now, dreams are more efficacious when the
Moon overruns that Sign which was in the ninth num-
ber^ of the nativity, or revolution of that year, f or in
the ninth Sign from the Sign of Perfection. I For it is
a most true and certain divination, neither doth it pro-
ceed from nature or human arts, but from purified
minds, by divine inspiration. We shall now discuss
and examine Prophesying and Oracles.

*"Nintli Number. "—The Ninth House of the Horoscope, known as the
House of Science and Religion.

+ " Revolution."— When the Sun has attained, as to the Earth, its original
position, or the place it occupied at the moment of birth.

t" Sign of Perfection."— This is the First House of the Horoscope: that
House of the "Heaven," or Zodiac, "rising" at birth; the eastern horizon.

186 HENRY CORNELIUS AGRIPPA'S

CHAPTER LX.

Of Madness, and Divinations which are made when men are
awake, and of the Power of a Melancholy Humor, by
which Spirits are sometimes induced into Men^s Bodies.

It happens also, sometimes, that not only they that
are asleep, but also they that are watchful, do, with a
kind of instigation of mind, divine; which divination
Aristotle calls ravishment, or a kind of madness, and
teacheth that it proceeds from a melancholy humor,
saying- in his treatise of divination: Melancholy men,
by reason of their earnestness, do far better conject-
ure, and quickly conceive a habit, and most easily
receive an impression of the celestials. And he, in his
Problems, saith that the Sibyls, and the Bacchides, and
Niceratus the Syracusan, and Ammon, were, by their
natural melancholy complexion, prophets and poets.
The cause, therefore, of this madness, if it be any-
thing" within the body, is a melancholy humor; not
that which they call black choler, which is so obsti-
nate and terrible a thing, that the violence of it is
said, by physicians and natural philosophers (besides
madness, which it doth induce), to draw or entice evil
spirits to seize upon men's bodies. Therefore, we
understand a melancholy humor here, to be a natural
and white choler. For this, when it is stirred up,
burns, and stirs up a madness conducing to knowledge
and divination, especially if it be helped by any celes-
tial influx, especially of Saturn, who (seeing he is
cold and dry, as is a melancholy humor, hath his influ-
ence upon it) increaseth and preserveth it. Besides,
seeing he is the author of secret contemplation, and
estranged from all public affairs, and the highest of
all the planets, he doth, as he withcalls his mind from
outward business, so also make it ascend higher, and
bestows upon men the knowledge and presages of

PHILOSOPHY OF NATURAL MAGIC. 187

future things. And this is Aristotle's meaning in his
book of Problems. By melancholy, saith he, some
men are made, as it were, divine, foretelling things to
come; and some men are made poets. He saith, also,
that all men that were excellent in any science, were,
for the most part, melancholy. Democritus and Plato
attest the same, saying that there were some melan-
choly men that had such excellent wits that they were
thought and seemed to be more divine than human.
So also there have been many melancholy men at first
rude, ignorant and untractable, as they say Tynnichus,
Hesiod, Ion, Calcinenses, Homer, and Lucretius were,
who on a sudden were taken with a madness and became
poets, and prophesied wonderful and divine things,
which they themselves scarce understood. Whence
Plato, in Ion, saith that many prophets, after the vio-
lence of their madness was abated, do not well under-
stand what they wrote, yet treated accurately of each
art in their madness; as all artists, by reading of
them, judge. So great also, they say, the power of
melancholy is of, that, by its force, celestial spirits
also are sometimes drawn into men's bodies, by whose
presence and instinct, antiquity testifies, men have
been made drunk and spake most wonderful things.
And this thing, they think, happens under a three-fold
difference, according to a three-fold apprehension of
the soul, viz., imaginative, rational, and mental; they
say, therefore, that when the mind is forced with a
melancholy humor, nothing moderating the power of
the body, and, passing beyond the bounds of the mem-
bers, is wholly carried into imagination, it doth sud-
denly become a seat for inferior spirits, by which the
mind oftentimes receives wonderful ways and forms of
manual arts. So we see that any most ignorant man
doth presently become an excellent painter, or con-
triver of building, and to become a master in any such

13

188 HENRY CORNELIUS AGRIPPA'S

art. But when these kinds of spirits portend to us
future things they show those things which belong to
the disturbing of the Elements and changes of times,
as rain, tempests, inundations, earthquakes, slaughter,
great mortality, famine, and the like. As we read in
Aulus Gelius that his priest, Cornelius Patarus, did,
at the time when Caesar and Pompey were to fight in
Thessalia, being taken with a madness, foretell the
time, order and issue of the battle. But when the
mind is turned wholly into reason it becomes a recep-
tacle for middle world spirits. Hence it obtains the
knowledge and understanding of natural and human
things. So we see that a man sometimes doth on a
sudden become a philosopher, physician, or an orator,
and foretells mutations of kingdoms, and restitutions
of ages, and such things as belong to them, as did the
Sibyl to the Romans. But when the mind is wholly
elevated into the understanding, then it becomes a
receptacle of sublime spirits and learns of them the
secrets of divine things, such as the Law of God, and
the Orders of Angels, and such things as belong to the
knowledge of things eternal and the ascent of souls.
It foresees things which are appointed by predestina-
tion, such as future prodigies or miracles, the prophet
to come, and the changing of the law. So the Sibyls
prophesied of Christ a long time before his coming.
So Virgil, understanding that Christ was at hand and
remembering what the Sibyl, Cumasa, had said, sang
thus to Pollio:

Last times are come, Cumcea 's prophesie —
Noiv from high heaven springs a neiu progenie,
And times Great Order noiv again is born,
The Maid returns, Saturnian Realms return.

And, a little after, intimating that original sin shall
be of no effect, he saith:

PHILOSOPHY OP NATURAL. MAGIC. 189

If any prints of our old vice remain' d ,

By thee tJiey^r void, and fear shall leave the Land;

Re a God^s life shall take, luith Gods shall see

Mixt Heroes, and himself their object l>e;

Rule ivith paternal power th^ appeased Earth

He shall

Then he adds, that thence the fall of the Serpent,
and the poison of the tree of death, or of the knowl-
edge of good and evil, shall be nulled, saying:

The Serpent shall

And the deceitful Herb of Venom fall.

Yet he intimates that some sparks of original sin
shall remain, when he saith:

Some steps of ancient fraud shall yet be found.

And at last with a most great hyperbole cries out
to his child, as the offspring of God, adoring him in
these words:

Dear race of Gods, great stock of Jupiter,
Behold ! the World shakes on its ponderous axe,
See earth, and heavens immense, and Ocean tracts,
How all things at th^ approaching Age rejoice!
0, that my life would last so long, and voice,
As would suffice thy actions to rehearse.

There are also some prognostics which are in the
middle, betwixt natural and supernatural divination,
as in those who are near to death, and, being weakened
with old age, do sometimes foresee things to come,
because, as saith Plato, by how much the more men
are less hindered by their sense, so much the more
accurately they understand, and because they are
nearer to the place whither they must go (and their
bonds being, as it were, a little loosed, seeing they are

190 HENRY CORNELIUS AGRIPPA'S

no more subject to the body) easily perceive the light
of divine revelation.

CHAPTER LXI.

Of the Forming of Man, of the External Senses, also those
Inward, and the Mind; and of the Threefold Appetite of
the Soul, and Passions of the Will.

It is the opinion of some divines that God did not
immediately create the body of man, but by the assist-
ance of the heavenly spirits compounded and framed
him; which opinion Alcinous and Plato favor, thinking"
that God is the chief creator of the whole world, and of
spirits, both good and bad, and therefore immortal-
ized them; but that all kinds of mortal animals were
made only at the command of God; for, if he should
have created them, they must have been immortal.
The spirits, therefore, mixing Earth, Fire, Air, and
Water together, made of them all, put together, one
body, which they subjected to the service of the soul,
assigning in it several provinces to each power thereof;
to the meaner of them, mean and low places: as to
anger, the midriff; to desire, the womb; but to the more
noble senses, the head — as the tower of the whole
body — and then the manifold organs of speech. They
divide the senses into the external and internal. The.
external are divided into five, known to every one, to
which there are allotted five organs, or subjects, as it
were, foundations; being so ordered that they which are
placed in the more eminent part of the body, have a
greater degree of purity. For the eyes, placed in the,
uppermost place, are the most pure, and have an affin-
ity with the nature of Fire and Light; then the ears
have the second order of place and purity, and are
compared to the Air; the nostrils have the third order,

1i

PHILOSOPHY OP NATURAL MAGIC. 191

and have a middle nature betwixt the Air and the
Water. Then the organ of tasting, which is grosser,
and most like to the nature of Water. Last of all
the touching is diffused through the whole body, and
is compared to the grossness of Earth. The more pure
senses are those which perceive their objects farthest
off, as seeing and hearing; then the smelling, then the
taste, which doth not perceive but that which is nigh.
But the touch perceives both ways, for it perceives
bodies nigh; and as sight discerns by the medium of the
Air, so the touch perceives, by the medium of a stick
or pole, bodies hard, soft and moist. Now the touch
only is common to all animals. And it is most certain
that man hath this sense, and, in this and taste, he
excells all other animals; but in the other three, he is
excelled by some animals, as by a dog, who hears, sees
and smells more acutely than man; and the lynx and
eagles see more acutely than all other animals and
man. Now the interior senses are, according to Aver-
rois, divided into four, whereof the first is called com-
mon sense, because it doth first collect and perfect all
the representations which are drawn in by the outward
senses. The second is the imaginative power, whose
office is, seeing it represents nothing, to retain those
representations which are received by the former
senses, and to present them to the third faculty of
inward sense, which is the phantasy, or power of
judging, whose work is also to perceive and judge by
the representations received, what, or what kind of
thing that is of which the representations are; and to
commit those things which are thus discerned and
adjudged, to the memory to be kept. For the virtues
thereof in general, are discourse, dispositions, perse
cutions, and flights, and stirrings up to action, but in
particular, the understanding of intellectuals, virtues,
the manner of discipline, counsel, and election. This

^

192 HENRY CORNELIUS AGRIPPA'S

is that which shows us future things by dreams, whence
the fancy is sometimes named the phantastical intel-
lect. For it is the last impression of the understanding-,
which, as saith lamblicus, is that belonging to all the
powers of the mind, and forms all figures, resem-
blances of species, and operations, and things seen,
and sends forth the impressions of other powers unto
others. And those things which appear by sense, it
stirs up into an opinion; but those things which appear
by the intellect, in the second place, it offers to opinion;
but of itself it receives images from all, and, by its
property, doth properly assign them, according to
their assimilation; it forms all the actions of the soul,
and accommodates the external to the internal and
impresses the body with its impression. Now these
senses have their organs in the head, for the common
sense and imagination take up the two forward cells of
the brain, although Aristotle placeth the organ of the
common sense in the heart; but the cogitative power
possesseth the highest and middle part of the head;
and, lastly, the memory the hindmost part thereof.
Moreover, the organs of voice and speech are many, as
the inward muscles of the breast betwixt the ribs, the
breasts, the lungs, the arteries, the windpipe, the bow-
ing of the tongue, and all those parts and muscles that
serve for breathing. But the proper organ of speech
is the mouth, in which are framed words and speeches,
the tongue, the teeth, the lips, the palate and the
like. Above the sensible soul, which expresseth its
powers by the organs of the body, the incorporeal
mind possesseth the highest place, and it hath a double
nature — the one, which inquireth into the causes, prop-
erties, and progress of those things which are con-
tained in the Order of Nature, and is content in the
contemplation of the truth, which is, therefore called
the contemplative intellect. The other is a power of

PHILOSOPHY OF NATURAL MAGIC. 193

the mind which, discerning' by consulting what things
are to be done and what is to be shunned, is wholly
taken up in consultation and action, and is therefore
ealled the active intellect. This order of powers,
therefore, Nature ordained in man, that by the exter-
nal senses we might know corporeal things, and by
those internal the representations of bodies, as also
things abstracted by the mind and intellect, which are
neither bodies nor any thing like them. And, accord-
ing to this three-fold order of the powers of the soul,
there are three Appetites in the soul: The first is
natural, and is an inclination of nature unto its end, as
of a stone downw^ard, which is in all stones; another
is animal, which the sense follows, and it is divided
into that irascible and that concupiscible; the third is
intellectual, and is called the will, differing from the
sensitive faculty in that the sensitive is, of itself, of
those things which may be presented to the senses,
desiring nothing unless in some manner comprehended.
But the will, although it be of itself of all things that
are possible, yet, because it is free by its essence, it
may be also of things that are impossible, as it was in
the devil (desiring himself to be equal with God) and,
therefore, is altered and depraved with pleasure and
with continual anguish, whilst it assents to the inferior
powers. Whence, from its depraved appetite, there
arise four passions in it, with which, in like manner,
the body is affected sometimes. Whereof the first is
called oblectation, which is a certain quietness or
assentation of the mind or will, because it obeys, and
not willingly consents to that pleasantness which the
senses hold forth; which is, therefore, defined to be an
inclination of the mind to an effeminate pleasure.
The second is called effusion, which is a remission of,
or dissolution of the power, viz., when beyond the
oblectation, the whole power of the mind and intention

194 HENRY CORNELIUS AGRIPPA'S

of the present good is melted, and diffuseth itself
to enjoy it. The third is vaunting and loftiness,
thinking itself to have attained to some great good,
in the enjoyment of which it prides itself and glorieth.
The fourth and the last is envy, or a certain kind of
pleasure or delight at another man's harm, without
any advantage to itself. It is said to be without any
advantage to itself, because, if any one should, for his
own profit, rejoice at another man's harm, this would
be rather out of love to himself than out of ill will to
another. And all these four passions, arising from a
depraved appetite for pleasure, the grief or^perplexity
itself doth also beget very many contrary passions, as
horror, sadness, fear, and sorrow at another's good
without his own hurt, which we call envy, or sadness
at another's prosperity, just as pity is a certain kind
of sadness at another's misery.

CHAPTER LXII.

Of the Passions of the Mind, their Original Source, Differ-
ences, and Kinds.

The passions of the human mind are nothing else but
certain motions or inclinations proceeding from the
apprehension of any thing, as of good or evil, conven-
ient or inconvenient. Now these kind of apprehen-
sions are of three sorts, viz., Sensual, Rational, and
Intellectual. According to these three are three sorts
of passions in the soul; for when they follow the sen-
sitive apprehension then they respect a temporary
good or evil, under the notion of profitable or unprofit-
able, or delightful or offensive, and are called natural
or animal passions. When they follow the rational
apprehension, and so respect good or bad, under the
notions of virtue or vice, praise or disgrace, profitable

PHILOSOPHY OF NATURAL MAGIC. 195

or unprofitable, or honest or dishonest, they are called
rational or voluntary passions. When they foUow the
intellectual apprehension, and respect good or bad,
under the notion of just or unjust, or true or false,
they are called intellectual passions, or syncrisis, the
faculty of choosing from comparison. Now, the sub-
ject of the passions of the soul is the concupitive
power of the soul, and is divided into that concupisci-
ble and that irascible, and both respect good and bad,
but under a different notion. For when the concupis-
cible power respects good and evil absolutely, love or
lust, or, on the contrary, hatred is caused. When it
respects good, though absent, so desire is caused; or
evil, though absent or at hand, and so is caused hor-
ror, flying from, or loathing; or, if it respects good,
though present, then there is caused delight, mirth or
pleasure; but if evil, though present, then sadness,
anxiety, or grief; but the irascible power respects good
or bad, under the notion of some difficulty, to obtain
the one, or to avoid the other, and this sometimes with
confidence. And so there is caused hope or boldness;
but when with diffidency, then despair and fear. But
when that irascible power riseth into revenge, and this
be only about some evil past, as it were, of injury or
hurt offered, there is caused anger. And so we find
eleven passions in the mind, which are: love, hatred,
desire, horror, joy, grief, hope, despair, boldness, fear,
and anger.

CHAPTER LXIII.

Hoiv the Passions of the Mind change the proper Body by
changing its Accidents and moving the Spirit.

The phantasy, or imaginative power, hath a ruling
power over the passions of the soul when they follow
the sensual apprehension. For this doth, of its own

196 HENRY CORNELIUS AGRIPPA'S

power, according* to the diversity of the passions, first
of all, change the proper body with a sensible trans-
mutation, by changing the accidents in the body, and
by moving the spirit upward or downward, inward or
outward, and by producing divers qualities in the
members. So in joy, the spirits are driven outward;
in fear, drawn back; in bashfulness, are moved to the
brain. So in joy, the heart is dilated outward, by
little and little; in sadness, is constrained, by little
and little, inward. After the same manner in anger
or fear, but suddenly. Again, anger, or desire of
revenge, produceth heat, redness, a bitter taste and a
looseness. Fear induceth cold, trembling of the heart,
speechlessness and paleness. Sadness causeth sweat
and a bluish whiteness. Pity, which is a kind of sad-
ness, doth often ill affect the body of him that takes
pity, though it seems to be the body of another man
so affected. Also, it is manifest that amongst some
lovers there is such a strong tie of love that what the
one suffers the other suffers. Anxiety induceth dry-
ness and blackness. And how great heats love stirs
up in the liver and pulse, physicians know, divining
by that kind of judgment the name of the one that is
so beloved in an heroic passion. So Naustratus knew
that Antiochus was taken with the love of Straton-
ica. It is also manifest that such like passions, when
they are most vehement, may cause death. And this
is manifest to all men, that with too much joy, sadness,
love, or hatred, men many times die, and are sometimes
freed from a disease. And so we read that Sophocles,
and Dionysius, the Sicilian tyrant, did both suddenly
die at the news of a tragical victory. So a certain
woman, also, seeing her son returning from the Canen-
sian battle, died suddenly. Now, what sadness can
do is known to all. We know that dogs oftentimes
die with sadness because of the death of their masters.

PHILOSOPHY OF NATURAL MAGIC 197

Sometimes, also, by reason of these like passions, long
diseases follow, and are sometimes cured. So, also,
some men looking" from a hig-h place, by reason of
great fear, .tremble, are dim-sighted and weakened, and
sometimes loose their senses. So fears and falling-
sickness sometimes follow sobbing. Sometimes won-
derful effects are produced, as in the son of Croesus,
whom his mother brought forth dumb, yet a vehement
fear and ardent affection made him speak, which natu-
rally he could never do. So with a sudden fall, often-
times life, sense, or motion, on a sudden, leave the
members, and presently again, are sometimes returned.
And how much vehement anger, joined with great
audacity, can do, Alexander the Great shows, who,
being circumvented with a battle in India, was seen to
send forth from himself lightning and fire; the father of
Theodoricus is said to have sent forth out of his body
sparks of fire, so that sparkling flames did leap out
with a noise. And such like things sometimes appear
in beasts, as in the horse of Tiberius, which was said
to send forth a flame out of his mouth.

CHAPTER LXIV.

Hoiu the Passions of the Mind change the Body by way of
Imitation from some Resemblance; of the Transforming
and Translating of Men, and what Force the Imaginative
Poioer hath, not only over the Body but the Soul.

The foresaid passions sometimes alter the body by
reason of the virtue which the likeness of the thing
hath to change it, which power the vehement imagi-
nation moves, as in setting the teeth on edge at the
sight or hearing of something, or because we see, or
imagine, another to eat sharp or sour things. So he,
which sees another gape, gapes also; and some, when

198 HENRY CORNELIUS AGRIPPA'S

they hear any one name sour things, their tongues
waxeth tart. Also, the seeing of any filthy thing
causeth nauseousness. Many, at the sight of a man's
blood, fall into a swoon. Some, when they see bitter
meat given to any, perceive a bitter spittle in their
mouth. And William of Paris saith that he saw a
man, that at the sight of a medicine, was affected as
much as he pleased; when, as neither the substance of
the medicine, nor the odor, nor the taste of it came to
him, but only a kind of resemblance was apprehended
by him. Upon this account, some that are in a dream
think they burn and are in a fire, and are fearfully
tormented, as if they did truly burn, when, as the sub-
stance of the fire is not near them, but only a resem-
blance apprehended by their imagination. And some-
times men's bodies are transformed, and transfigured,
and also transported; and this oft times when they are
in a dream, and sometimes when they are awake. So
Cyprus, after he was chosen king of Italy, did very
much wonder at and meditate upon the fight and vic-
tory of bulls, and in the thought thereof did sleep a
whole night, and in the morning he was found horned,
no otherwise than by the vegetative power, being
stirred up by a vehement imagination, elevating corn-
ific humors into his head and producing horns. For a
vehement cogitation, whilst it vehemently moves the
species, pictures out the figure of the thing thought on,
which they represent in their blood, and the blood
impresseth the figure on the members that are nour-
ished by it; as upon those of the same body, so upon
those of anothers. So the imagination of a woman
with child impresseth the mark of the thing longed
for upon her infant, and the imagination of ^ a man, bit
with a mad dog, impresseth upon his body the image
of dogs. So men may grow gray on a sudden. And
some, by the dream of one night, have grown up from

PHILOSOPHY OF NATURAL MAGIC. 199

boys into perfect men. Hereto, also, may be referred
those many scars of King Dagobertus, and marks of
Franciscus, which they received — the one, whilst he
was afraid of correction, and the other, whilst he did
wonderfully meditate upon the wounds of Christ. So,
many are transported from place to place, passing over
rivers, fires and unpassable places, viz., when the spe-
cies of any vehement desire, or fear, or boldness, are
impressed upon their sprits, and, being mixed with
vapors, do move the organ of the touch in their origi-
nal, together with phantasy, which is the original of
local motion. Whence they stir up the members and
organs of motion to motion, and are moved, without
any mistake, unto the imagined place, not out of sight,
but from the interior phantasy. So great a power is
there of the soul upon the body, that whichever way
the soul imagines and dreams that it goes, thither
doth it lead the body. We read many other examples
by which the power of the soul upon the body is won-
derfully explained, as like that which Avicen describes
of a certain man, who, when he pleased, could affect
his body with the palsy. They report of Gallus Vibius
that he did fall into madness, not casually, but on pur-
pose, for, whilst he did imitate madmen, he assimi-
lated their madness to himself and became mad indeed.
And Austin makes mention of some men who could
move their ears at their pleasure, and some that could
move the crown of their head to their forehead and
could draw it back again when they pleased, and of
another that could sweat at his pleasure. And it is
well known that some can weep at their pleasure, and
pour forth abundance of tears; and there are some that
can bring up what they have swallowed, when they
please, as out of a bag, by degrees. And we see that
in these daj^s there are many who can so imitate and
express the voices of birds, cattle, dogs, and some

200 HENRY CORNELIUS AGRIPPA'S

men, that they can scarce at all be discerned. Also
Pliny relates, by divers examples, that women 'have
been turned into men. Pontanus testilieth that in his
time, a certain woman called Caietava, and another
one called Aemilia, who, many years after they were
married, were changed into men. Now, how much
imagination can affect the soul no man is ignorant,
for it is nearer to the substance of the soul than the
sense is, and therefore acts more upon the soul than
the sense doth. So women, by certain strong imagi-
nations, dreams, and suggestions, brought in by certain
magical arts, do often bind themselves into a strong
affection for any one. So they say that Medea, by
a dream, was filled with love for Jason. So the soul
sometimes is, by a vehement imagination or specula-
tion, altogether abstracted from the body, as Celsus
relates of a certain presbyter, who, as often as he
pleased, could make himself senseless and lay like a
dead man, so that when any one pricked or burnt him
he felt no pain, but lay without any motion or breath-
ing; yet he could, as he said, hear men's voices, as it
were, afar off, if they cried out aloud.

CHAPTER LXV.

How the Passions of the Mind can Work of themselves upon

Another's Body.

The passions of the soul which follow the phantasy,
when they are most vehement, cannot only change
their own body, but also can transcend so as to work
upon another body; so that some wonderful impres-
sions are thence produced in elements and extrinsical
things, and they can thus take away or bring some
disease of the mind or body. For the passions of the
soul are the chiefest cause of the temperament of its

PHILOSOPHY OF NATURAL MAGIC. 201

proper body. So the soul, being strongly elevated,
and inflamed with a strong imagination, sends forth
health or sickness, not only in its proper body, but
also in other bodies. So Avicen is of the opinion that
a camel may fall by the imagination of any one. So
he who is bitten with a mad dog presently falls into
a madness, and there appear in his body the shapes of
dogs. So the longing of a woman with child doth act
upon another's body when it signs the infant in the
womb with the mark of the thing she longs for. So
many monstrous generations proceed from monstrous
imaginations of women with child, as Marcus Damas-
cenus reports that at Petra Saneta, a town situated
upon the territories of Pisa, there was a wench pre-
sented to Charles, king of Bohemia, who was rough
and hairy all over her body, like a wild beast, whom
her mother, affected with a religious kind of horror
by the picture of John the Baptist (which was in the
chamber she occupied), afterwards brought her forth
after this fashion. And this, we see, is not only in
men, but also is done among brute creatures. So we
read that Jacob, the patriarch, with his speckled rods
set in the watering places, did discolor the sheep of
Laban. So the imaginative powers of peacocks, and
other birds, whilst they be mating, impress a color
upon their wings. Whence we produce white pea-
cocks, by hanging white clothes around the places
where they mate. Now, by the above examples, it
appears how the affection of the phantasy, when it
vehemently intends itself, doth not only affect its own
proper body, but also anothers. So also the desire of
witches to hurt doth bewitch men most perniciously
with steadfast looks. To these things Avicen, Aris-
totle, Algazel, and Gallen assent. For it is manifest
that a body may most easily be affected with the vapor
of another's diseased body, which we plainly see in the

202 HENRY CORNELIUS AGRIPPA'S

plag-ue and leprosy. Again, in the vapor of the eyes
there is so great a power that they can bewitch and
infect any that are near them, as the cockatrice or
basilisk which kill men with their looks. And certain
women in Scythia, amongst the Illyrians and Triballi,
killed whomsoever they looked angry upon. There-
fore, let no man wonder that the body and soul of one
may, in like manner, be affected with the mind of
another, seeing the mind is far more powerful, strong,
fervent, and more prevalent in its motion than the
vapors exhaling out of bodies; neither are there want-
ing mediums by which it should work, neither is
another's body less subject to another's mind than to
another's body. Upon this account, they say that a
man, by his affection and habit only, may act upon
another. Therefore, philosophers advise that the
society of evil and mischievous men must be shunned,
for their soul, being full of noxious rays, infects them
that are near with a hurtful contagion. On the con-
trary, they advise that the society of good and fortu-
nate men be endeavored after, because by their near-
ness they do us much good. For as the smell of musk
doth penetrate, so something of either bad or good is
derived from anything bad or good by those that are
nigh to them; which may continue a long time. Now,
if the foresaid passions have so great a power in the
phantasy, they have certainly a greater power in the
reason, in as much as the reason is more excellent than
the phantasy; and, lastly, they have much greater
power in the mind; for this, when it is fixed upon God
for any good with its whole intention, doth oftentimes
affect another's body, as well as its own, with some
divine gift. By this means we read that many mira-
cles were done by Apollonius, Pythagoras, Empedocles,
Philolaus, and many prophets and holy men of our
religion, which things we shall now consider.

PHILOSOPHY OF NATURAL MAGIC. 203

f

CHAPTER LXyi.

That the Passions of the, Mind are Helped by a Celestial Sea-
son, and hoiv Necessary the Constancy of the Mind is in
every Work.

The passions of the mind are much helped, and are
helpful, and become most powerful by virtue of the
Heaven, as they agree with the Heaven, either by any
natural agreement or by voluntary election. For, as
saith Ptolemy, he which chooseth that which is the
better seems to differ nothing from him who hath this
by nature. It conduceth, therefore, very much for the
receiving of the benefit of the Heavens, in any work, if
we shall, by the Heaven, make ourselves suitable to it
in our thoughts, affections, imaginations, deliberations,
elections, contemplations, and the like. For such like
passions do vehemently stir up our spirit to the like-
ness of the Heavens and expose us and ours straight-
away to the Superior Significators of such like passions;
and, also, by reason of their dignity and nearness to
the Superiors do much more partake of the Celestials
than any other material things. For our mind can,
through imagination or by reason of a kind of imita-
tion, be so conformed to any Star as suddenly to be
filled with the virtues of that Star, as if it were a
proper receptacle of the influence thereof. Now, the
contemplating mind, as it withdraws itself from all
sense, imagination, nature, and deliberation, and calls
itself back to things separated, unless it exposeth
itself to Saturn, is not of present consideration or
enquiry. For our mind doth effect divers things by
faith (which is a firm adhesion, a fixed intention, and
a vehement application of the worker, or receiver) to
him that co-operates in any thing, and gives power to
the work which we intend to do. So that there is
made, as it were, in us, the image of the virtue to be

14

204 HENRY CORNELIUS AGRIPPA'S

received, and the thing to be done in us, or by us. We
must, therefore, in every work and application of
things, affecf vehemently, imagine, hope, and believe
strongly, for that will be a great help. And it is veri-
fied amongst physicians, that a strong belief, and an
undoubted hope and love towards the physician and
medicine, conduce much to health; yea, more, some-
times, than the medicine itself. For the same that the
efficacy and virtue of the medicine works, the same
doth the strong imagination of the physician work,
being able to change the qualities in the body of the
sick, especially when the patient placeth much confi-
dence in the physician, by that means disposing him-
self for the receiving of the virtue of the physician and
physic. Therefore, he that works in Magic must be of
a constant belief, be credulous, and not at all doubtful
of obtaining the effect. For, as a firm and strong
belief doth work wonderful things, although it be in
false works, so distrust and doubting doth dissipate
and break the virtue of the mind of the worker, which
is the medium between both extremes; whence it hap-
pens that he is frustrated of the desired influence of the
superiors, which could not be joined and united to our
labors without a firm and solid virtue of our mind.

CHAPTER LXVII.

How the Mind of Man may be Joined with the Mind of the
Stars, and Intelligences of the Celestials, and, together tvith
them, Impress certain ivonderful Virtues upon inferior
Things.

The philosophers, especially the Arabians, say that
man's mind, when it is most intent upon any work,
through its passion and effects, is joined with the mind
of the stars and intelligences; and, being so joined, is

PHILOSOPHY OF NATURAL MAGIC. 205

the cause of some wonderful virtue being infused into
our works and things; and this, because there is in
the mind an apprehension and power of all things, so
all things have a natural obedience to it, and of neces-
sity an efficacy; and more to that which desires them
with a strong desire. And according to this is verified
the art of characters, images, enchantments, and some
speeches, and many other wonderful experiments as to
everything which the mind affects. By this means,
whatsoever the mind of him that is in vehement love,
affects, hath an efficacy to cause love; and whatsoever
the mind of him that strongly hates, dictates, hath an
efficacy to hurt and destroy. The like is in other
things, which the mind affects with a strong desire.
For all those things which the mind acts and dictates
by characters, figures, words, speeches, gestures, and
the like, help the appetite of the soul and acquire
certain wonderful virtues; as from the soul of the
operator, in that hour when such a like appetite doth
invade it, so from the opportunity and celestial influ-
ence, moving the mind in that manner. For our mind,
when it is carried upon the great excess of any passion
or rirtue, oftentimes presently takes of itself a strong,
better and more convenient hour or opportunity, which
Thomas Aquinas, in his third book against the Gentiles,
confesseth. So many wonderful virtues both cause
and follow certain admirable operations by great
affections in those things which the soul doth dictate
in that hour to them. But know that such things con-
fer nothing, or very little, to the author of them, and
to him which is inclined to them, as if he were the
author of them. And this is the manner by which
their efficacy is found out. And it is a general rule in
them, that every mind that is more excellent in its love
and affection makes such like things more fit for itself,
becoming efficacious to that which it desires. Every

206 HENRY CORNELIUS AGRIPPA'S

one, therefore, that is willing to work in Mag"ic must
know the virtue, measure, order, and degree of his own
soul, in relation to the Power of the Universe

CHAPTER LXVIII.

How our Mind can Change and Bind inferior Things to the
Ends luhich tve Desire.

There is also a certain virtue in the minds of men
of changing, attracting, hindering, and binding to that
which they desire; and all things obey them when they
are carried into a great excess of any passion or vir-
tue, so as to exceed those things which they bind.
For the superior binds that which is inferior, and con-
verts it to itself; and the inferior is, by the same rea-
son, converted to the superior, or is otherwise affected,
and wrought upon. By this reason, things that receive
a superior degree of any star, bind, or attract, or hin-
der things which have an inferior, according as they
agree or disagree amongst themselves. Whence a
lion is afraid of a cock, because the presence of the
Solary virtue is more agreeable to a cock than to a
lion. So a loadstone draws iron, because, in its order,
it hath a superior degree of the Celestial Bear.

So the diamond hinders the loadstone, because, in
the order of Mars, it is superior to it. In like man-
ner any man, when he is opportunely exposed to the
celestial influences (as by the affections of his mind
and due applications of natural things), if he become
stronger in a Solary virtue, he binds and draws the
inferior into admiration and obedience — in the order of
the Moon, to servitude or infirmities; in a Saturnine
order, to quietness or sadness; in the order of Jupiter,
to worship; in the order of Mars, to fear and discord;
in a Venus order, to love and joy; in a Mercurial order,

PHILOSOPHY OF NATURAL MAGIC. 207

to persuasion and obsequiousness, and the like. The
ground of such a kind of binding is the very vehe-
ment and boundless affection of the soul with the
concourse of the celestial order. But the dissolutions
or hinderances of such a like binding are made by a
contrary effect, and that more excellent or strong; for
as the greater excess of the mind binds, so, also, it
looseth and hindereth. And, lastly, when the mind
feareth Venus, it opposes Saturn; when Saturn or
Mars, it opposes Venus or Jupiter; for astrologers say
that these are most at enmity, and contrary the one to
the other (i. e.), causing contrary effects in these
inferior bodies. For in the Heavens, where there is
nothing" wanting, and where all things are governed
with love, there can in no wise be hatred or enmity.

CHAPTER LXIX.

Of Speech, and the Occult Virtue of Words.

It being shown that there is a great power in the \
affections of the soul, you must know, moreover, that
there is no less virtue in words and the names of
things, and greatest of all in speeches and motions; by
which we chiefly differ from the brutes, and are called
rational; not from reason, which is taken for that part
of the soul which contains the affections (which Galen
saith is also common to brutes, although in a less
degree), but we are called rational from that reason
which is, according to the voice, understood in words
and speech, which is called Declarative Reason; by
which part we do chiefly excel all other animals. For
logos, in Greek, signifies reason, speech, and a word.
Now, a word is two-fold, viz., internal and uttered.
An internal word is a conception of the mind and
motion of the soul, which is made without a voice;

208 HENRY CORNELIUS AGRIPPA'S

as in dreams we seem to speak and dispute with our-
selves, and whilst we are awake, we run over a whole
speech silently. But an uttered word hath a certain
act in the voice, and properties of locution, and is
brought forth with the breath of a man, with opening
of his mouth and with the speech of his tongue; in
which nature hath coupled the corporeal voice and
speech to the mind and understanding, making that
a declarer and interpreter of the conception of our
intellect to the hearers; and of this we now speak.
Words, therefore, are the fittest medium betwixt the
speaker and the hearer, carrying with them not only
the conception of the mind, but also the virtue of the
speaker, with a certain efficacy, unto the hearers; and
this oftentimes with so great a power, that often they
change not only the hearers but also other bodies and
things that have no life. Now those words are of
greater efficacy than others which represent greater
things — as intellectual, celestial, and supernatural; as
more expressly, so more mysteriously. Also those
that come from a more worthy tongue, or from any of
a more holy order; for these (as it were certain signs
and representations) receive a pov/er of celestial and
supercelestial things, as from the virtue of things
explained, of which they are the vehicle, and from a
power put into them by the virtue of the speaker.

CHAPTER LXX.

Of the Virtue of Proper Names.

That the proper names of things are very necessary
in Magical Operations, almost all men testify. For
the natural power of things proceeds, first, from the
objects to the senses, and then from these to the imag-
ination, and from this to the mind, in which it is first

PHILOSOPHY OF NATURAL MAGIC. 209

conceived, and then is expressed by voices and words.
The Platonists, therefore, say that in this very voice,
or word, or name framed, with its articles, that the
power of the thing, as it were some kind of life, lies
under the form of the signification. First conceived in
the mind, as it were through certain seeds of things,
then by voices or words, as a birth brought forth; and
lastly, kept in writings. Hence magicians say, that
the proper names of things are certain rays of things,
everywhere present at all times, keeping the power of
things, as the essence of the thing signified, rules, and
is discerned in them and know the things by them, as
by proper and living images. For, as the great oper-
ator doth provide divers species and particular things
by the influences of the Heavens, and by the elements,
together with the virtues of planets, so, according to
the properties of the influences, proper names result
to things and are put upon them by him who numbers
the multitude of the stars, calling them all by their
names; of which names Christ in another place speaks,
saying, "Your names are written in Heaven. ' Adam,
therefore, that gave the first names to things, know-
ing the influences of the Heavens and properties of
all things, gave them all names according to their
natures, as it is written in Genesis, where God brought
all things that he had created before Adam, that he
should name them; and as he named any thing, so the
name of it was; which names, indeed, contain in them
wonderful powers of the things signified. Every
voice, therefore, that is significative, first of all signi-
fies by the influence of the celestial harmony; secondly,
by the imposition of man, although oftentimes other-
wise by this than by that. But when both significa-
tions meet in any voice or name, which are put upon
them by the said harmony, or men, then that name is
with a double virtue, viz., natural and arbitrary, made

210 HENRY CORNELIUS AGRIPPA'S

most efficacious to act as often as it shall be uttered in
due place and time, and seriously, with an intention
exercised upon the matter rightly disposed, and that
can naturally be acted upon by it. So we read in Phi-
lostratus, that when a maid at Rome died the same day
she was married, and was presented to Apollonius, he
accurately inquired into her name, which being known,
he pronounced some occult thing", by which she
revived. It was an observation amongst the Romans,
in their holy rites, that when they did besiege any
city, they did diligently enquire into the proper and
true name of it, and the name of that God under
whose protection it was; which being known, they did
then with some verse call forth the Gods that were the
protectors of that city, and did curse the inhabitants
of that city, so at length, their Gods being absent, did
overcome them, as Virgil sings:

That kept this Realm, our Gods

Their Altars have forsook, and 'hlest abodes.

Now the verse with which the Gods were called out
and the enemies were cursed, when the city was
assaulted round about, let him that would know find
it out in Livy and Macrobius; but also many of these
Serenus Samonicus, in his book of secret things,
makes mention of.

CHAPTER LXXI.

Of many Words joined together, as in Sentences and Verses;
and of the Virtues and Astrictions of Charms,

Besides the virtues of words and names, there is
also a greater virtue found in sentences, from the truth
contained in them, which hath a very great power of
impressing, changing, binding, and establishing, so

PHILOSOPHY OF NATURAL. MAGIC. 211

that being used it doth shine the more, and being-
resisted is more confirmed and consolidated; which
virtue is not in simple words, but in sentences, by
which anything is affirmed or denied; of which sort are
verses, enchantments, imprecations, deprecations, ora-
tions, invocations, obtestations, adjurations, conjura-
tions, and such like. Therefore, in composing verses
and orations for attracting the virtue of any star
or deity, you must diligently consider what virtue any
star contains, as, also, what effects and operations,
and to infer them in verses, by praising, extolling,
amplifying, and setting forth those things which such
a kind of star is wont to cause by way of its influence,
and by vilifying and dispraising those things which it
is wont to destroy and hinder, and by supplicating and
begging for that which we desire to get, and by con-
demning and detestirig that which we would have
destroyed and hindered; and after the same manner to
make an elegant oration, and duly distinct, by articles,
with competent numbers and proportions. Moreover,
magicians command that we call upon and pray by the
names of the same star, or name to them to whom such
a verse belongs, by their wonderful things, or mira-
cles, by their courses and ways in their sphere, by
their light, by the dignity of their kingdom, by the
beauty and brightness that is in it, by their strong and
powerful virtues, and by such like things as these. As
Psyche, in Apuleius, prays to Ceres, saying, "I beseech
thee by thy fruitful right hand, I intreat thee by the
joyful ceremonies of harvests, by the quiet silence of
thy chests, by the winged chariots of dragons, thy
servants, by the furrows of the Sicilian earth, the
devouring wagon, the clammy earth, by the place of
going down into cellars at the light nuptials of Pros-
perina, and returns at the light inventions of her
daughter, and other things which are concealed in her

212 HENRY CORNELIUS AGRIPPA'S

temple in the city of Eleusis, in Attica. ' ' Besides, with
the divers sorts of the names of the stars, they com-
mand us to call upon them by the names of the Intel-
ligences ruling" over the stars themselves, of which we
shall speak more at large in their proper place. They
that desire further examples of these, let them search
into the hymns of Orpheus, than which nothing is
more efficacious in Natural Magic, if they, together
with their circumstances, which wise men know, be
used according to a due harmony with all attention.
But to return to our purpose. Such like verses, being
aptly and duly made, according to the Rule of the Stars,
and being full of signification and meaning, and oppor-
tunely pronounced with vehement affection (as accord-
ing to the number and the proportion of their articles,
so according to the form resulting from the articles)
and, by the violence of imagination, do confer a very
great power in the enchanter, and sometimes transfers
it upon the thing enchanted, to bind and direct it to the
same purpose for which the affections and speeches of
the enchanter are intended. Now, the instrument of
enchanters is a most pure, harmonical spirit — warm,
breathing, living, bringing with it motion, affection,
and signification; composed of its parts, endued with
sense, and conceived by reason. By the quality, there-
fore, of this spirit, and by the celestial similitude
thereof (besides those things which have already been
spoken of) verses, also, from the opportunity of time,
receive from above most excellent virtues; and, indeed,
are more sublime and effiacious than spirits, and vapors
exhaling out of the vegetable life, such as herbs, roots,
gums, aromatical things, and fumes and such like.
And, therefore, magicians enchanting things, are wont
to blow and breathe upon them the words of the verse,
or to breathe in the virtue with the spirit, that so the
whole virtue of the soul be directed to the thing

PHILOSOPHY OF NATURAL MAGIC. 213

enchanted, being* disposed for the receiving of said
virtue. And here it is to be noted that every oration,
writing, and words, as they induce accustomed mo-
tions by their accustomed numbers, proportions, and
form, so (besides their usual order) being pronounced,
or wrote backwards, move unto unusual effects.

CHAPTER LXXII.

Of the loonderful Poiver of Enchantments.

They say that the power of enchantments and verses
is so great, that it is believed they are able to subvert
almost all Nature. Apuleius saith that with a magical
whispering, swift rivers are turned back, the slow sea
is bound, the winds are breathed out with one accord,
the Sun is stopped, the Moon is clarified, the Stars are
pulled out, the day is kept back, the night is pro-
longed; and of these things Lucan writes:

The courses of all things did cease, the night
Prolonged luas, Hioas long before Hioas light;
Astonied loas the headlong World — all this
Was by the hearing of a verse.

And a little before:

Thessalian verse did into his heart so flow,
That it did make a greater heat of love.

And elsewhere:

No dregs of poison being by him drunk-
His ivits decayed enchanted

Also Virgil, in Damon,

Charms can command the Moon doivn from the Skie;
Circe^s Charms changed Ulysses'' company.
A cold snake, being charm'd, burst

214 HENRY CORNELIUS AGRIPPA'S

And Ovid, in his untitled book, saith:

With charms doth withering Geres dye,

Dried are the fountains all,
Acorns from OJces, enchanted Grapes,

And apples from trees fall.

If these things were not true, there would not be
such strict penal statutes made against them that
should enchant fruit. And Tibullus saith of a certain
enchantress:

Her ivith Gharms dratving Stars from Heaven, I,
And turning the course of rivers, did espy;
She parts the earth, and Ghosts from Sepulchers
Draios up, and fetcheth bones aivay from th'' fires,
And at her pleasure scatters clouds V th'' Air,
And makes it Snow in Summer hot and fair.

Of all which that enchantress seems to boast herself
in Ovid, when she saith:

')

At will, I make sioift streams retire
To their fountains, whilst their Banks admire;
Sea toss and smooth; clear Glouds with Glouds deform.
With Spells and Gharms I hreak the Viper^s jaw,
Gleave solid Bocks, Gakes from their seizures draiv.
Whole Woods remove, the lofty Mountains shake,
Earth for to groan, and Ghosts from graves awake,
And thee, G Moon, I draw

Moreover, all poets sing, and philosophers do not
deny, that by verses many wonderful things may be
done, as corn to be removed, lightnings to be com-
manded, diseases to be cured, and the like. For Cato,
himself, in country affairs, used some enchantments
against the diseases of beasts, which as yet are extant
in his writings. Also Josephus testifies that Solomon
was skilled in those kinds of enchantments. Also

PHILOSOPHY OF NATURAL MAGIC. 215

Celsus Africanus reports, according" to the Egyptian
doctrine, that man's body, according* to the number of
the faces of the Zodiac Sig"ns, was taken care of by so
many, viz. , thirty-six spirits, whereof each undertake
and defend their proper part, whose names they call
with a peculiar voice, which, being" called upon, restore
to health with their enchantments the diseased parts
of the body.

CHAPTER LXXIII.

Of the Virtue of Writing, and of Making Imprecations , and

Inscriptions.

The use of words and speech is to express the
Inwards of the mind, and from thence to draw forth
the secrets of the thoughts, and to declare the will of
the speaker. Now, writing is the last expression of
the mind, and is the number of speech and voice, as,
also, the collection, state, end, continuing, and iter-
ation, making a habit, which is not perfected with the
act of one's voice. And whatsoever is in the mind, in
voice, in word, in operation, and in speech, the whole
and all of this is in writing also. And as nothing
V7hich is conceived in the mind is not expressed by
voice, so nothing which is expressed is not also writ-
ten. And, therefore, magicians command that in \
every work there be imprecations and inscriptions
made, by which the operator may express his affection;
that if he gather an herb, or a stone, he declare for
what use he doth it; if he make a picture, he say and
ivrite to what end he maketh it, with, imprecations and
inscriptions. Albertus, also, in his book, called the /
Speculum, doth not disallow this, without which all our
works would never be brought into effect, seeing a
disposition does not cause an effect, but the act of the

216 HENRY CORNELIUS AGRIPPA'S

disposition. We find, also, that the same kind of pre-
cepts was in use amongst the ancients, as Virgil testi-
fies when he sings:

/ ivalJc around
First ivith these Threads — in number luhich three are —
^Bout tN Altars, thrice I shall thy Image hear.

And a little after:

Knots, Amaryllis, tie! of Colors three,

Then say, " These bonds I knit for Venus &e."

And in the same place:

As ivith one fire this clay doth harder prove.
The luax more soft; so, Daphnis, ivith our love.

CHAPTER LXXIV.

Of the Proportion, Correspondency, and Reduction of Letters
to the Celestial Signs and Planets, According to various
Tongues, and a Table thereof.

God gave to man a mind and speech, which (as saith
Mercurius Trismegistus) are thought to be a gift of the
same virtue, power, and immortality. The omnipotent
God hath by his providence divided the speech of men
into divers languages, which languages have, accord-
ing to their diversity, received divers and proper char-
acters of writing, consisting in their certain order,
number, and figure, not so disposed and formed by hap
or chance, nor by the weak judgment of man, but
from above, whereby they agree with the celestial and
divine bodies and virtues. But before all notes of
languages, the writing of the Hebrews is, of all, the
most sacred in the figures of characters, points of
vowels, and tops of accents; or consisting in matter,
form, and spirit.

PHILOSOPHY OF NATURAL MAGIC. 217

The position of the Stars being first made in the seat
of God, which is Heaven, after the figure of them (as
the masters of the Hebrews testify) are most fully
formed the letters of the Celestial Mysteries, as by
their figure, form, and signification, so by the numbers
signified by them, and also by the various harmonies of
their conjunction. Whence the more curious Mecubals
of the Hebrews do undertake — by the figure of their
letters, the forms of characters, and their signature,
simpleness or composition, separation, crookedness or
directness, defect, abounding, greatness or littleness,
crowning, opening or shutting, order, transmutation,
joining together, revolution of letters, and of points,
and tops, by the supputation of numbers, and by the
letters of things signified — to explain all things; how
they proceed from the first cause, and are again to be
reduced into the same. Moreover, they divide the let-
ters of their Hebrew^ alphabet, viz. , into twelve simple,
seven double, and three mothers, which, they say, sig-
nify as characters of things — the Twelve Signs, Seven
Planets, and Three Elements, viz., Fire, Water, and
Earth; for they account Air no element, but as the
glue and spirit of the elements. To these, also, they
appoint points and tops. As, therefore, by the aspects
of Planets and Signs, together with the Elements (the
working spirit and truth), all things have been and are
brought forth. So, by these characters of letters and
points, signifying those things that are brought forth,
the names of all things are appointed, as certain Signs
and vehicles of things explained, carrying with them
everywhere their essence and virtues. The profound
meanings and Signs are inherent in those characters,
and figures of them, as also numbers, place, order, and
revolution; so that Origenes, therefore, thought that
those names, when translated into another idiom, do
not retain their proper virtue. For only the original

218 HENRY CORNELIUS AGRIPPA'S

names, which are rightly imposed, because they sig-
nify naturally and have a natural activity. It is not
so with them which signify at pleasure, which have no
activity as they are signifying, as they are but certain
natural things in themselves. Now, if there be any
language whose words have a natural signification, it
is manifest that this is the Hebrew; the order of which
he that shall profoundly and radically observe, and
shall know to resolve proportionably the letters
thereof, shall have a rule exactly to find out any idiom.
There are, therefore, two and twenty letters, which
are the foundation of the world, and of creatures that
are, and are named in it, and every saying and every
creature are of them, and by their revolutions receive
their name, being, and virtue.

He, therefore, that will find them out, must by each
joining together of the letters so long examine them,
until the voice of God is manifest, and the framing of
the most sacred letters be opened and discovered; for
hence voices and words have efficacy in magical works,
because that in which Nature first exerciseth magical
efficacy is the voice of God. But these are of more
deep speculation than to be handled in this book. To
return to the division of the letters: of these, amongst
the Hebrews, are three mothers, viz., ^, ), {^; seven
double, viz., J^, ^, ^, ^, ^, 3, 3. The other twelve,
viz., ^, p, ^, y, 0, ;i, ^, ^, ^, n, ;, n- are simple.

The rule is the same amongst the Chaldeans, and, by
the imitation of those above, also the letters of other
tongues are distributed to the Signs, Planets, and Ele-
ments, after their order. For the vowels in the Greek
tongue answer to the Seven Planets, and the others are
attributed to the Twelve Signs of the Zodiac, the Four
Elements, and the Spirit of the World. Amongst the
Latins there is the same signification of them. For

PHILOSOPHY OF NATURAL MAGIC. 219

the five vowels A, E, I, O, U, and J and V, consonants,
are ascribed to the Seven Planets, and the consonants,
B, C, D, F, G, L, M, N, P, R, S, T, are answerable to
the Twelve Sig-ns. The rest, viz., K, Q, X, Z, make the
Elements. H, the aspiration, represents the Spirit of
the World. Y, because it is a Greek, and not a Latin
character, and serving only to Greek words, follows
the nature of its idiom.

But this you must not be ignorant of, that it is
observed by all wise men, that the Hebrew letters are
the most efficacious of all, because they have the
greatest similitude with celestials and the world, and
that the letters of the other tongues have not so great
an efficacy because they are more distant from them.
Now the disposition of these the following table will
explain. Also all the letters have double numbers of
their order, viz., extended, which simply express of
what number the letters are, according to their order;
and collected, which re-collect w^ith themselves the
numbers of all the preceding letters. Also they have
integral numbers, which result from the names of let-
ters, according to their various manners of numbering.
The virtues of which numbers, he that shall know,
shall be able in every tongue to draw forth wonderful
mysteries by their letters, as also to tell what things
have been past, and foretell things to come. There
are also other mysterious joinings of letters with num-
bers, but we shall abundantly discourse of all these in
the following books. Wherefore we will now put an
end to this first book.

The table above referred to, on the following page,
is from the English edition of 1651. The reader will
also find a table of the Cabala elsewhere in this volume.
At this place we insert Mr. Henry Morley's appro-
priate criticism on Agrippa 's book of Natural Magic.

15

V

n

0

B

B

B

^

d

P

C

ax

^

<;;^

rA:

D

ss

M>

8

z

F

SI

^

^

K

G

1TJ7

"a

>;)

A

L

M

JSiS

>

^

M

OK

t)

jsa

N

N

•+^

5?

<^

n

P

^

!r

s

p

R

if^

t?

<s>

&

S

X

ts>

T

T

fi

n

^

A

A

^

^

-5i^

e

E

-cy^

n

<>0

H

I

O

a

r&

I

O

?

a

XL

o

V

$

1

Y

IcotiC

3

t^

ti

zs

Vcsn

T^a

K

;^

©

K

, Aqua

%

o

.M.

a

Aer

§

X

Ignis

^

C3

X

z

Spus

r

H

^

HENRY MORLEY'S CRITICISM.

Little disguised by Hebrew admixture, and little
pervated by the speculations of the Platonists of Alex-
andria, Philo the Jew, Plotinus, and lamblichus, whom
the young" student quotes most frequently, we have
again the Attic Moses, Plato, speaking through a
young and strong heart to the world. Very great was
the influence of Plato in this period of wakening to
thought. Nothing was known by experience of Nature,
for little had been learnt since the time when Plato,
theorising upon Nature, owned it to be impossible to
arrive at any certain result in our speculations upon
the creation of the visible universe and it authors;
"wherefore," he said, "even if we should only
advance reasons not less probable than those of others,
you should still be content. " In this spirit alone Cor-
nelius Agrippa taught his age : ' ' There are these mar-
vels well accredited; there is this cumbrous and dis-
jointed mass of earthly, sensible experience, which
there is no way of explaining left to me but one. I
accept the marvels, foolish as they seem; they are as
well accredited as things more obviously true. With
God all things are possible. In God all things consist.
I will adopt Plato's belief, that the world is animated
by a moving soul, and from the soul of the world I
will look up to its Creator. I cannot rest content with
a confused mass of evidence; I will animate with my
own soul, and a faith in its divine origin, the world
about me. I will adopt the glorious belief of Plato,
that we sit here as in a cavern with our faces held from
looking to the cavern's mouth, down which a light is
streaming and pours in a flood over our heads, broken

221

222 HENRY MORLEY'S CRITICISM.

by shadows of things moving in the world above.
We see the shadows on the wall, hear echoes, and
believe in all as the one known truth of substance and
of voice, although these are but the images of the
superiors. I also will endeavor to climb up out of the
cave into the land flooded with sunlight. I connect
all that we see here with Plato's doctrine of superior
ideas, I subdue matter to spirit, I will see true knowl-
edge in apparent foolishness, and connect the meanest
clod with its divine Creator. I will seek to draw down
influences, and to fill my soul with a new strength
imparted by the virtue of ideas streaming from above.
The superior manifest in the inferior is the law of
Nature manifested in the thing created. My soul is
not sufficient for itself; beyond it and above it lie
eternal laws, subtle, not having substance or form, yet
the cause of form and substance. I cannot hope to
know them otherwise than as ideas; to unborn genera-
tions they will be revealed, perhaps; to me they are
ideas, celestial influences, working intelligences. I
believe in them, and I desire to lay open my soul to
their more perfect apprehension. They are not God,
though God created them; they are not man, though
they have by divine ordainment formed him. The
more I dwell upon their qualities, the more I long for
the divine, the more shall I be blessed by the reception
of their rays. The more intensely I yearn heavenward,
the more shall I bring down heaven to dwell in my
soul. "

So we may hear, if we will, the spirit of the young
inquirer pleading to us from across the centuries, and
if our own minds ever yearned for an escape from the
delusions of the grosser sense and the restriction set
by crowds on free inquiry, there is no true heart that
will not say: " You labored well, my brother. "

AGRIPPA AND THE ROSICRUCIANS.

The secrets to be talked over between Cornelius and
his friend related to that study of the mysteries of
knowledge in which the Theosophists assisted one
another. Secret societies, chiefly composed of curi-
ous and learned youths, had by this time become
numerous, and numerous especially among" the Ger-
mans. Not only the search after the philosopher's
stone, which was then worthy to be prosecuted by
enlightened persons, but also the new realms of
thought laid open by the first glance at Greek litera-
ture, and by the still more recent introduction of a
study of the Hebrew language, occupied the minds of
these associated scholars. Such studies often carried
those who followed them within the borders of forbid-
den ground, and therefore secrecy was a condition nec-
essary to their freedom of inquiry. Towards the close
of the sixteenth century such associations (the founda-
tion of which had been a desire to keep thought out
fetters) were developed into the form of brotherhoods
of Rosicrucians : Physician, Theosophist, Chemist, and
now, by the mercy of God, Rosicrucian, became then
the style in which a brother gloried. The brother-
hoods of Rosicrucians are still commonly remembered,
but in the social history of Europe they are less to be
considered than those first confederations of Theo-
sophists, which nursed indeed mystical errors gathered
from the Greeks and Jews, but out of whose theories
there was developed much of a pure spiritualism that
entered into strife with what w^as outwardly corrupt
and sensual in the body of the Roman Church, and
thus prepared the way for the more vital attacks

223

224 HENRY CORNELIUS AGRIPPA

of the Reformers. When first Greek studies were
revived, the monks commonly regarded them as essen-
tially adverse to Roman interests, and the very
language seemed to them infected with the plague of
heresy. In the Netherlands it became almost a prov-
erb with them that to be known for a grammarian was
to be reputed heretic. Not seldom, indeed, in later
times, has John Reuchlin, who, for his Greek and
Hebrew scholarship was called, after the manner of
his day, the Phoenix of Germans, and who was the
object of an ardent hero worship to men like Cornelius
Agrippa, been called also the Father of the Reforma-
tion. Certainly Luther, Erasmus, and Melancthon had
instruction from him; by him it was that Schwartzerd
had been taught to call himself Melancthon; and many
will remember how, after his death, Erasmus, in a
pleasant dialogue, raised his old friend to the rank of
saint, and prayed to him, "Oh, holy soul, be favorable
to the languages; be favorable to those that love hon-
orers of the languages; be propitious to the sacred
tongues. ' ' But Reuchlin — for the taste of smoke in it,
Reuchlin quasi Reeki, his name was turned into the
Greek form, Capnio — Reuchlin, or Capnio, never
passed as a reformer beyond detestation of the vices
of the priesthood. Like Cornelius, who began his life
before the public as a scholar by an act of homage to
his genius, Reuchlin loved liberty and independence,
cherished the idol of free conscience, but never fairly
trusted himself to its guidance. To the last an instinct
of obedience to the church governed his actions, and
the spiritual gold he could extract from Plato, Aris-
totle, or the wonderful Cabala of the Jews, was in but
small proportion to the dross fetched up with it from
the same ancient mines.

' A contemporary notion of the Reformation, not with-
out some rude significance in this respect, is said to

AMONG THE ROSICRUCIANS. 225

have been obtruded upon Charles V. by a small body
of unknown actors, who appeared before him in 1530,
when he was in Germany. He had been dining" with
his brother Ferdinand, and did not refuse their offer to
produce a comedy in dumb show. One dressed as a
scholar, labelled Capnio, brought before the emperor
a bundle of sticks — some crooked and some straight —
laid them down in the highway, and departed. Then
entered another, who professed to represent Erasmus,
looked at the sticks, shook his head, made various
attempts to straighten the crooked ones, and finding
that he could not do so, shook his head over them
again, put them down where he had found them, and
departed. Then came an actor, labelled Luther, with
a torch, who set all that was crooked in the bundle
blazing. When he was gone entered one dressed as an
emperor, who tried in vain to put the fire out with his
sword. Last came Pope Leo X., to whom, grieving
dismally over the spectacle before him, there were two
pails brought; one contained oil, the other water. His
holiness, to quell the fire, poured over it the bucketful
of oil, and while the flame attracted all eyes by the
power, beyond mastery, with w^hich it shot up towards
heaven, the actors made their escape undetected.

Now, it was over the crooked sticks of Capnio, and
many other matters difficult of com^Drehension, that
Cornelius and his confederates w^ere bent in curious
and anxious study. "The bearer of the letters," said
Landulph, in excusing himself on the plea of illness,
from a winter journey to a friend at Avignon — "the
bearer of these letters is a German, native of Nurem-
berg, but dwelling at Lyons; and he is a curious
inquirer after hidden m3^steries, a free man restrained
by no fetters, who, impelled by I know not what
rumor concerning j^ou, desires to sound j^our depths."
That the man himself might be sounded, as one likely

226 HENRY CORNELIUS AGRIPPA.

to have knowledg-e of some important things, and
that if it seemed fit, he should be made a member of
their brotherhood, was the rest of the recommenda-
tion of this person by Landulph to his friend Agrippa.
At Lyons were assembled many members of his
league, awaiting the arrival of the young soldier-phi-
losopher. His early taste for an inquiry into mysteries
had caused him to take all possible advantage, as a
scholar, of each change of place and each extension
of acquaintance among learned men who were posses-
sors of rare books. He had searched every accessible
volume that might help him in the prosecution of the
studies that had then a fascination, not for him only,
but for not a few of the acutest minds in Christendom.
At that time there was, in the modern sense, no natu-
ral science; the naturalists of ancient Greece and
Rome being the sole authorities in whom the learned
could put trust. Of the miraculous properties of
plants and animals, and parts of animals, even at the
close of the sixteenth century, careful and sober men
placed as accepted knowledge many extravagant ideas
on record. At the beginning of the century, when a
belief in the influences of the stars, in the interferences
of demons, and in the most wonderful properties of
bodies, was the rule among learned and unlearned —
Luther himself not excluded from the number — an
attempt to collect and group, if it might be, according
to some system, the most recondite secrets of what
passed for the divine ordering of Nature, was in no
man's opinion foolish, though in the opinion of the
greater number criminal, Belief in the mysteries of
magic, not want of belief, caused men to regard with
enmity and dread researches into secrets that might
give to those by whom they were discovered subtle
and superhuman power, through possessing which they
would acquire an influence, horrible to suspect, over

SOLDIER AND SCHOLAR. 227

their fellow-creatures. Detaching their search into
the mysteries of the universe from all fear of this kind,
the members of such secret societies as that to which
Cornelius belonged gathered whatever fruit the}^ could
from the forbidden tree, and obtained mutual benefit
by frank exchange of information. Cornelius had
already, by incessant search, collected notes for a
complete treatise upon magic, and of these not a few
w^ere obtained from Reuchlin's Hebrew-Christian way
of using the Cabala.

From Avignon, after a short stay, Cornelius Agrippa
went to Lyons, and remaining there some weeks, com-
pared progress with his friends, and no doubt also
formally divested himself of any further responsibility
connected with the Spanish enterprise. Towards the
end of this year, a friend at Cologne, Theodoric,
Bishop of Cyrene, wrote, expressing admiration of
him, as of one among so many thousand Germans who
at sundry times and places had displayed in equal
degree power to labor vigorously as a man at arms as
well as man of letters. Who does not know, the
bishop asks, how few of many thousands have done
that? He envies those who can thus earn the wreath
of Mars without losing the favor of Minerva, and calls
the youth "in arms a man, in scholarship a teacher.'^
To escape the soldier's life of bondage seems to be
now the ambition of the scholar. With the world
before him, in the twenty-third year of his age, well
born, distinguished among all who knew him for the
rare extent of his attainments, Cornelius, attended by
his servant, Stephen, quitted his friends at Lyons, and
rode to Authun, where he was received in the abbey of
a liberal and hospitable man, physician, theologian,
and knight by turns, M. Champier, who, having been
born at Saint Saphorin-le-Chateau, near Lyons, w^as
called Symphorianus Champier, or Campegius, and

228 HENRY CORNELIUS AGRIPPA

who, not content with his own noble ancestry, assigned
himself, by rig-ht of the Campegius, to the family of
the Campeggi of Bologna, and assumed its arms. He
studied at Paris Litera humaniora, at Montpellier medi ■
cine, and practiced at Lyons. He lived to obtain
great fame, deserving title, and losing after his death
all. It was not until five years after this visit from
Cornelius Agrippa that Symphorianus, acting as body
physician to the Duke of Lorraine, was knighted on the
battle-field of Marignano. Among his writings, those
which most testify his sympathy with the inquiries of
Cornelius, are a book on the Miracles of Scripture, a
Life of Arnold of Villeneuve, and a French version of
Sibylline oracles. This Champier then sympathized
with the enthusiasm of the young theosophist, and
under his roof the first venture of Cornelius before the
world of letters seems to have been planned. In the
last week of May, we find that he has sent Stephen to
fetch DeBrie from Dole, has summoned Antonius Xan-
thus from Niverne, and wishes, in association with
Symphorianus, to arrange a meeting with Landulph,
at any convenient place and time. He has something
in hand concerning which he wishes to take counsel
with his comrades. A few days afterwards he and
Landulph are at Dole together; and while Cornelius
has left Dole for a short time to go to Chalon (sur
Saone), his friend sends word to him that he has
engaged on his behalf the interest of the Archbishop
of Besancon (Antony I., probably not an old man,
since he was alive thirty years afterwards), who desires
greatly to see him, and boasts that he can give infor-
mation of some things unknown perhaps even to him.
The archbishop is impatient to see the person who has
stored up from rare books, even those written in
Greek and Hebrew, so great a number of the secrets
of the universe. Landulph, to content him, antedates

PREPARING TO LECTURE. 229

the time appointed for his friend's return, and while
reporting" this, adds that there are many at Dole loud
in the praise of Cornelius, and none louder than him-
self. The influence of his associates is evidently at
work on his behalf among" the magnates of the town
and university of Dole, and learned men in the adjoin-
ing towns of Burgundy, for it is at Dole that he has
resolved to make his first public appearance as a
scholar, by expounding in a series of orations Reuch-
lin's book on the Mirific Word. At Chalon, however,
Cornelius fell sick of a summer pestilence, from which
he was recovering on the eighth of July. As soon as
health permitted he returned to Dole, where there was
prepared for him a cordial reception.

Dole is a pretty little town, and at that time pos-
sessed the university which was removed in after years
to Besancon. Its canton was called, for its beauty
and fertility, the Val d 'Amour; and when Besancon
was independent of the lords of Burgundy Dole was
their capital. A pleasant miniature capitol, with not
four thousand inhabitants, a parliament, a university,
a church of Notre Dame whereof the tower could be
seen from distant fields, a princely residence— Dole la
Joyeuse they called it until thirty years before Cor-
nelius Agrippa declaimed his orations there; but after
it had been, in 1479, captured and despoiled by a
French army, it was called Dole la Dolente.

Mistress of Dole and Burgundy was Maximilian's
daughter, Margaret of Austria, who, in this year of
Agrippa's life, was twenty-nine years old. She was
already twice a w^idow. When affianced twice — once
vainly to France, a second time to Spain, and likely to
perish in a tempest before reaching her appointed hus-
band— she had wit to write a clever epitaph upon her-
self. Her Spanish husband died almost after the first
embrace, and she had since, after four years of wedded

230 HENRY CORNELIUS AGRIPPA.

happiness, lost her true husband, Philibert of Savoy.
She was twenty four years old when that happened,
and resolved to make an end of marrying. In 1506,
after the death of Archduke Philip, her father Maxi-
milian being- guardian of his grandson Charles the
Fifth, made Margaret his governor over the Nether-
lands, and appointed her to rule also over Burgundy
and the Charolois. Thus she came to be, in the year
1509, mistress at Dole. A clever, lively woman,
opposed strongly to France, and always mindful of the
interests of that house of Austria, to which the family
of young Agrippa was attached, Margaret was well
known for her patronage of letters and her bounty
towards learned men. It would be, therefore, a pleas-
ant transfer of his loyalty, Agrippa thought, from
Maximilian to Margaret, if he could thereby get rid of
what he regarded as camp slavery under the one, and
earn the favor of the other in the academic grove. To
earn Margaret's good- will and help upon the royal
road to fortune was one main object of Cornelius when
he announced at Dole that he proposed to expound
Reuchlin's book, on the Mirific Word, in orations, to
which, inasmuch as they were to be delivered in honor
of the most serene Princess Margaret, the whole pub-
lic would have gratuitous admission.

Poor youth ! he could not possibly have made a more
genuine and honest effort, or one less proper to be
used by evil men for the damnation of his character.
Margaret was the princess to whom of all others he was
able to pay unaffected homage, and Reuchlin, then the
boast of Germans, was the scholar of whom before
every other he, a German youth, might choose to hold
discourse to the Burgundians. Of Reuchlin, ^gidius,
chief of the Austin Friars, wrote, that he " had blessed
him and all mortals by his works. " Philip Beroaldus,
the younger, wrote to him: "Pope Leo X. has read

THE CABALA. 231

your Pythagorean book, as he reads all good books,
greedily; then it was read by the Cardinal de' Medici,
and I am expecting next to have my turn. ' ' This book,
which had been read by the Pope himself with eager
pleasure, was a wonder of the day, and was in the most
perfect unison with the whole tone of Agrippa's mind;
he really understood it deeply, it was most dear to him
as a theosophist, and he was not to be blamed if he
felt, also, that of all books in the world there was
none of which the exposition would so fully serve his
purpose of displaying the extent and depth of his own
store of knowledge.

EXPOSITION OF THE CABALA,

Mainly upon what was said and written by Cornelius
Agrippa in this twenty-third year of his age has been
founded the defamation by which, when he lived, his
spirit was tormented and the hope of his existence
miserably frustrated — by which, now that he is dead,
his character comes down to us defiled. This victim,
at least, has not escaped the vengeance of the monks,
and his crime was that he studied vigorously in his
salad days those curiosities of learning into which, at
the same time, popes, bishops, and philosophers, ma-
ture of years, inquired with equal faith and almost
equal relish, but less energy or courage. For a clear
understanding of the ground, and of the perils of the
ground, now taken by Cornelius Agrippa, little more
is necessary than a clear notion of what was signified
by Reuchlin's book on the Mirific Word; but what has
to be said of Reuchlin and his book, as well as of other
matters that will hereafter concern the fortunes of
Cornelius, requires some previous attention to a sub-
ject pretty well forgotten in these days by a people

232 HENRY CORNELIUS AGRIPPA.

rich in other knowledge; we must recall, in fact, some
of the main points of the Cabala.

This account of the Cabala is derived from German
sources, among which the chief are Brucker's Historia
Philosophice and the KdUbala Denudata, a collection of
old cabalistical writings arranged and explained by
Christian Knorr von Rosenroth. The traditions, or
Cabala, of the Jews, are contained in sundry books,
written by Hebrew Rabbis, and consist of a strange
mixture of fable and philosophy varying on a good
many points, but all adhering with sufficient accuracy
to one scheme of doctrine. They claim high and re-
mote origin. Some say that the first Cabala were
received by Adam from the angel Raziel, who gave
him, either while he yet remained in Paradise, or else
at the time of his expulsion, to console and help him,
a book full of divine wisdom. In this book were the
secrets of Nature, and by knowledge of them Adam
entered into conversation with the Sun and Moon,
knew how to summon good and evil spirits, to inter-
pret dreams, foretell events, to heal, and to destroy.
This book, handed down from father to son, came into
Solomon's possession, and by its aid Solomon became
master of many potent secrets. A cabalistic volume,
called the Book of Raziel, was, in the middle ages,
sometimes to be seen among the Jews.

Another account said that the first cabalistical book
was the Sepher Jezirah, written by Abraham; but the
most prevalent opinion was, that when the written
law was given on Mount Sinai to Moses, the Cabala,
or mysterious interpretation of it, was taught to him
also. Then Moses, it was said, when he descended
from the mountain, entered Aaron's tent, and taught
him also the secret powers of the written word; and
Aaron, having been instructed, placed himself at the
right hand of Moses, and stood by while his sons,

THE CABALA. 233

Eleazar and Ithamar, who had been called into the
tent, received the same instruction. On the rig-ht and
left of Moses and Aaron then sat Ithamar and Eleazar,
when the seventy elders of the Sanhedrim were called
in and taught the hidden knowledg"e. The elders
finally were seated, that they mig"ht be present when
all those among- the common people who desired to
learn came to be told those mysteries; thus the elect
of the common people heard but once what the San-
hedrim heard twice, the sons of Aaron three times,
and Aaron four times repeated of the secrets that had
been made known to Moses by the voice of the Most
High.

Of this mystical interpretation of the Scripture no
person set down any account in writing, unless it was
Esdras; but some Jews doubt whether he did. Israel-
ites kept the knowledge of the doctrine by a pure tra-
dition; but about fifty years after the destruction of
Jerusalem, Akiba, a g"reat rabbi, wrote the chief part
of it in that book, Sepher-jezireh, or the Book of the
Creation, which was foolishly ascribed by a few to
Abraham. A disciple of the Rabbi Akiba was Rabbi
Simeon ben Jochai, who wrote more of the tradition
in a book called Zoar.

The truth probably is, that the literature of cabal-
ism, which is full of suggestion derived from the Neo-
platonics of Alexandria, began with the Jews of Alex-
andria under the first Ptolemys. In the book of
Simeon ben Schetach it went to Palestine, where it at
first was little heeded; but after the destruction of
Jerusalem it gained importance, and then Rabbis
Akiba and Simeon ben Jochai extended it. It is indis-
putable that Aristotle had been studied by the writer
of the Sepher-jezireh, the oldest known book of the
Cabalists. The Cabala went afterwards with other
learning to Spain, and that part of it at least which

0

234 HENRY CORNELIUS AGRIPPA.

deals with Hebrew anagrams cannot be traced to a
time earlier than the eleventh century. Many rabbis
— Abraham ben David, Saudia, Moses Botril, Moses bar
Nachman, Eliezer of Garmiza, and others — have writ-
ten Hebrew books for the purpose of interpreting the
system of the Cabala; but it was, perhaps, not before
the eighth century that it had come to receive very
general attention from the Jews.

The Cabala consisted of two portions, the symbol-
ical and the real; the symbolical Cabala being the
means by which the doctrines of the real Cabala were
elicited.

In the Hebrew text of the Scriptures, it was said,
there is not only an evident, but there is also a latent
meaning; and in its latent meaning are contained the
mysteries of God and of the universe. It need scarcely
be said that a belief in secret wisdom has for ages
been inherent in the Oriental mind, and in the Scrip-
tures, it was reasoned by the the later Jews, all wis-
dom must be, of necessity, contained. Of divine
authorship, they cannot be like ordinary works of men.
But if they were taken only in the natural sense,
might it not be said that many human works contain
marvels not less surprising and morality as pure. No,
it was said, as we have entertained angels, and regarded
them as men, so we may entertain the words of the
Most High, if we regard only their apparent sense and
not their spiritual mystery. And so it was that
through a blind excess of reverence the inspired writ-
ings were put to superstitious use. •

The modes of examining their letters, words, and
sentences, for hidden meaning, in which wholly con-
sisted the symbolical Cabala, were three, and these
were called Gemantria, Notaricon, Themura

Gemantria was arithmetical when it consisted in
applying to the Hebrew letters of a word the sense

THE CABALA. 235

they bore as numbers, letters being- used also for fig-
ures in the Hebrew as in the Greek. Then the letters
in a word being taken as numbers and added up, it was
considered that another word, of which the letters
added up came to an equal sum, might fairly be sub-
stituted by the arithmetical gemantria. Figurative
gemantria deduced mysterious interpretations from
the shapes of letters used in sacred writing. Thus, in
Numbers x., 35, Beth means the reversal of enemies.
This kind of interpretation was know^n also by the
name of Zurah. Architectonic gemantria constructed
-words from the numbers given by " Scripture when
describing the measurements of buildings, as the ark,
or temple.

By Notaricon more words were developed from the
letters of a word, as if it had consisted of so many
abbreviations, or else first and last letters of words,
or the first letters of successive words, were detached
from their places and put side by side. By Themura,
any word might be made to yield a mystery out of its
anagram; these sacred anagrams were known as
Zeruph. By the same branch of the symbolical Cabala
three systems were furnished, in accordance with
which words might be transformed by the substitution
of one letter for another. The first of the systems,
Albam, arranged the letters of the alphabet in tw^o
row^s, one below another; the second, Athbath, gave
another couple of rows; the third, Athbach, arranged
them by pairs in three rows — all the pairs in the first
TOW being the numerical value ten, in the second row
a hundred, in the third a thousand; any one of these
forms might be consulted, and any letter in a word
exchanged for another standing either in Albam, Ath-
bath, or Athbach, immediately above it or below it, or
on the right hand of it or the left.

This was the symbolical Cabala, and the business of

16

236 HENRY CORNIELIUS AGRIPPA.

it was to extract, by any of the means allowed, the
hidden meaning of the Scriptures. The real Cabala
was the doctrine in this way elicited. It was theoret-
ical, explaining divine qualities, the ten sephiroth, the
fourfold cabalistical worlds, the thirty-two footprints
of wisdom, the fifty doors to prudence, Adam Kadmon,
&c. ; or it was practical, explaining how to use such
knowledge for the calling of spirits, the extinguishing
of fires, the banishing of disease, and so forth.

The theoretical Cabala contained, it was said by
Christian students, many references to the Messiah.
Its main points were: 1 — The Tree; 2 — The Chariot of
Ezekiel; 3 — The Work of Creation; 4— The Ancient of
Days mentioned in Daniel. It concerns us most to
understand the Tree. The Chariot of Ezekiel, or
Maasseh Mercabah, was a description of prefigure-
ments concerning ceremonial and judicial law. The
doctrine of Creation, in the book Levischith, was a dis-
sertation upon physics. The Ancient of Days treated
of God and the Messiah in a way so mystical that
cabalists generally declined to ascribe any meaning at
all to the direct sense of the words employed. Of
these things we need say no more, but of the Cabalist-
ical Tree it will be requisite to speak in more detail.

It was an arrangement of the ten sephiroth. The
word Sephiroth is derived by some rabbis from a word
meaning to count, because they are a counting of the
divine excellence. Otherwise it is considered an
adaptation of the Greek word Sphere, because it rep-
resents the spheres of the universe which are succes-
sive emanations from the Deity.

In the beginning was Or Haensoph, the eternal light,
from whose brightness there descended a ray through
the first-born of God, Adam Kadmon, and presently,
departing from its straight course, ran in a circle, and
so formed the first of the sephiroth, which was called

THE CABALA. 237

Kethei, or the crown, because superior to all the rest.
Having formed this circle, the ray resumed its straight
course till it again ran in a circle to produce the sec-
ond of the ten sephiroth, Chochma, wisdom, because
wisdom is the source of all. The same ray of divine
light passed on, losing gradually, as it became more
distant from its holy source, some of its power, and
formed presently, in like manner, the third of the
sephiroth, called Binah, or understanding, because
understanding is the channel through which wisdom
flows to things below — the origin of human knowledge.
The fourth of the sephiroth is called Gedolah or
Chesed, greatness or goodness, because God, as being
great and good, created all things. The fifth is Gebu-
rah, strength, because it is by strength that He main-
tains them, and because strength is the only source of
justice in the world. The sixth of the sephiroth,
Thpereth, beauty or grace, unites the qualities of the
preceding. The four last of the sephiroth are succes-
sively named Nezach, victory; Hod, honor; Jesod, or
Schalom, the foundation or peace; and finally, Mal-
cuth, the kingdom. Each of the ten has also a divine
name, and their divine names, written in the same
order, are Ejeh, Jah, Jehovah (pronounced Elohim),
Eloah, Elohim, Jehovah (pronounced as usual), Lord
Sabaoth, Jehovah Zebaoth, Elchai (the living God),
Adonai (the Lord). By these circles our world is sur-
rounded, and, weakened in its passage through them,
but able to bring down with it powers that are the
character of each, divine light reaches us. These
sephiroth, arranged in a peculiar manner, form the
Tree of the Cabalists; they are also sometimes
arranged in the form of a man, Adam Kadmon, accord-
ing to the idea of the Neoplatonics that the figure of
the world was that of a man's body. In accordance
with another view derived from the same school.

238 HENRY CORNELIUS AGRIPPA.

things in this world were supposed to be gross images
of things above. Matter was said by the cabalists to
have been formed by the withdrawal of the divine ray,
by the emanation of which from the first source it was
produced. Everything created was created by an
emanation from the source of all, and that which
being most distant contains least of the divine essence
is capable of gradual purification; so that even the
evil spirits will in course of time become holy and
pure, and be assimilated to the brightest of the emana-
tions from Or Haensoph. God, it was said, is all in
all; everything is part of the divine essence, with a
growing, or perceptive, or reflective power, one or all,
and by that which has one all may be acquired. A
stone may become a plant; a plant, a beast; a beast,
a man; a man, an angel; an angel, a creator.

This kind of belief, which was derived also from the
Alexandrian Platonists led to that spiritual cabalism
by which such Christians as Reuchlin and Agrippa
profited. It connected them by a strong link with the
divine essence, and they, feeling perhaps more dis-
tinctly than their neighbors that they were partakers of
the divine nature, and might, by a striving after purity
of soul and body win their way to a state of spiritual
happiness and power, cut themselves off from all com-
munion with the sensuality that had become the
scandal of the Church of Rome, and keenly perceived,
as they expressed strongly, their sense of the degraded
habits of the priests. It was in this way that the
Christian Cabalists assisted in the labors of the
Reformation.

Little more has to be said about their theory, and
that relates to the four Cabalistical Worlds. These
were placed in the four spaces between the upper
sephiroth. Between the first and second was placed
Aziluth, the outflowing, which contained the purest

CROWN

CELESTIAL

GREATNESS
FIRST TO FOURTH SEPHIROTH.

TIPHEROTH

CELESTIAL

THE HEXAD

^above the Firmament; the Univer-
sal Hyle: the First Matter;

the Abyss. / /

THIRD TRIAD \ YELLOW

SPLENDOR

FIRMNESS

■^

S. JESOD /

/^Y^^y,

ASTRAL

A A IsUNS

. /\red /\ /

>v r\i C^E y^

FOUND/\TION

FOURTH TO NINTH SEPHIROTH.

I

EH

n

a
-«{

JESOO

ASTRAL

lU

SUNS

F0UN0/^TlON

MALCHUTH

FIRE (Oxygen)

THE WORLD OF DARKNESS-
THE ABODE OF EVIL.

10

73

O

MAN THE SYNTHESIS

EARTH (Carbon)

KINGDOM UNEOUILIBRATEO
NINTH AND TENTH SEPHIROTH.

THE CABALA. 239

beings, the producers of the rest. Between the sec-
ond and third sephiroth was the world Briah, or the
thrones, containing" spirits less pure, but still not ma-
terial. They were classed into wheels, lightnings,
lions, burning spirits, angels, children of God, cheru-
bim. Their prince was called Metatron. The world in
the next interspace, called Jezireh, angels, approached
more nearly to a material form; and the fourth, Asiah,
was made wholly material. From this point density
increases till our world is reached. Asiah is the abode
of the Kli,ppoth, or material spirits striving against
God. They travel through the air, their bodies are of
dense air, incorruptible, and they have power to work
in the material world. With Catoriel, Adam Belial,
Esau, Aganiel, Usiel, Ogiel, Thomiel, Theumiel, for
captains, they fight in two armies under their chiefs
Zamiel and Lilith. Their enemies are the angels, who
contend against them with two armies, led by Meta-
tron and Sandalphon. Lilith is the begetter of the
powers striving against light.

The nature of man's soul, said Cabalists, is three-
fold— vegetative, perceptive, intellectual — each em-
bracing each. It emanates from the upper sephiroth,
is composed of the pure elements — for the four ele-
ments, either in their pure and spiritual or their gross
form, enter into all things — is expansive, separates
after death, so that the parts return each to its own
place, but reunite to praise God on the sabbaths and
new moons. With each soul are sent into the world a
guardian and an accusing angel.

Note: Mr. Morley's excellent summary of the Kabbala Denudata may
be regarded as fully authentic although he writes from the standpoint of
an unbeliever. The Tree of the Cabala (divided into three plates to facili-
tate comparison), by Dr. Pancoast, gives the more modern rendition of the
Cabala. We introduce, on the two following pages, a newly arranged table
of the Cabala (Hebrew letters) renderings in English letters, symbols, tarot
emblems, etc. This table is the plainest in its terms of all others. Follow-
ing the table the Cabala is continued under the title of " The Miriflc Word."

240 HENRY CORNELIUS AGRIPPA.

A NEWLY ARRANGED TABLE

NUMERICAL
ORDER.

HEBREW LETTERS.
Form. Name.

CORRESPONDING NUMERICAL
ENGLISH. VALUE.

1

i{

Aleph

A

1

2

2

Beth

B, BH, BY

2

3

3

Gimel

G, GH

3

4

n

Daleth

D, DH

4

5

n

He

H

5

6

1

Vau

V, W

6

7

1

Zayin

Z

7

8

n

Cheth

CH, KH, HH, H

8

9

D

Teth

T

9

10

"»

Yodh

Y, I, J

10

. 11

D

Caph

C, CH, K, KH

20

12

b

Lamed

L

30

13

D

Mem

M

40

14

J

Nun

N

50

15

D

Samech

S

60

16

V

Ayin

0, GHH

70

17

D

Phe

P, PH

80

18

1!

Tsadhe

TS, TZ

90

19

p

Koph

K, Q

100

20

1

1

Resh

R, RH

200

0

W

Shin

S, SH

300

21

n

Tau

T, TH

400

Bt^^ Five Hebrew Letters, Caph, Mem, Nun, Phe, and

THE CABALA.

241

OF THE TAROT AND CABALA.

SYMBOLS.

TAROT MEANINGS.

CLASSES.

Bull

The Magician

Mother

House

High Priestess

Double

Erect Serpent

The Empress

Double

Door or Hinge

The Emperor

Double

Window, Virginity

The Hierophant

Single

Nail, Hook

The Lovers

Single

Weapon

The War Chariot

Single

Fence

Justice

Single

Scrotum

The Hermit

Single

Male Organs

Wheel of Fate

Single

Hollow of Hand, Cube

Strength

Double

Ox-goad, Whip

The Suspended Man

Single

Water

Death

Mother

Fish

Temperance

Single

Pillar, Egg

The Demon

Single

Eye

Lightning-struck tower

Single

Mouth

The Star

Double

Fish-hook, Dart

The Moon

Single

Back Scull

The Sun

Single

Head, Sphere, Circle

Judgment

Double

Tooth

The Zany

Mother

Cross

The Universe

Double

Tsadhe, denote 500, 600, 700, 800, and 900, when final.

242 HENRY CORNELIUS AGRIPPA.

THE MIRIFIC WORD.

Now, as the creative light runs round each upper
world before coming" to ours, it comes to us charged
with supernal influences, and such an idea lies at the
foundation of cabalistical magic. By what secret to
have power over this line of communication with supe-
rior worlds it is for practical cabalism to discover.

The secret consisted chiefly in the use of names.
God, it was said, gave to all things their names; He
could have given no name that was not mystically fit;
every such name, therefore, is a word containing divine
power, and especially affecting that thing, person, or
spirit to which it belongs. The Scripture tells us that
there are names written in heaven; why, it was said,
should they be written there, if they be useless.
Through the knowledge of such divine names, it is
affirmed, Moses overcame the sorcerers of Egypt, Elias
brought fire from heaven, Daniel closed the mouths of
lions. But of all names by which wonders can be
wrought, the Mirific Word of Words (here we come to
the main thought of Reuchlin's book, and to the cen-
tral topic of the oratory of Cornelius) was the con-
cealed name of God — the Schem-hammaphoraseh.
Whoever knows the true pronunciation of the name
Jehovah — the name from which all other divine names
in the world spring as the branches from a tree, the
name that binds together the sephiroth — whoever has
that in his mouth has the world in his mouth. When
it is spoken angels are stirred by the wave of sound.
It rules all creatures, works all miracles, it commands
all the inferior names of deity which are borne by the
several angels that in heaven govern the respective
nations of the earth. The Jews had a tradition that
when David was on the point of fighting with Goliath,

THE MIRIFIC WORD. 243

Jaschbi, the giant's brother, tossed him up into the
air, and held a spear below, that he might fall upon
it. But Abishai, when he saw that, pronounced the
holy name, and David remained in the air till Jaschbi 's
spear no longer threatened him. They said, also, that
the Mirific name was among the secrets contained in
the Holy of Holies, and that when any person having
entered that shrine of the temple learnt the word of
power, he was roared at as he came out by two brazen,
lions, or bayed by brazen dogs, until through terror he
lost recollection of it. Some Jews accounted also by
a fable of this nature for our Savior's miracles. They
said that, having been admitted within the Holy of
Holies, and having learnt the sacred mystery, he wrote
it down upon a tablet, cut open his thigh, and having
put the tablet in the wound, closed the flesh over it by
uttering the name of wonder. As he passed out the
roaring lions caused the secret to pass from his mind,
but afterwards he had only to cut out the tablet from
his thigh, and, as the beginning of miracles, heal
instantly the wound in his own flesh by pronouncing
the Mirific Word. Such Jewish details were, of course,
rejected by the Christians, who accepted the essential
principles of the Cabala.

As the name of all power was the hidden name of
God, so there were also names of power great, though
limited, belonging to the angels and the evil spirits.
To discover the names of the spirits, by applying to
the Hebrew text of Scripture the symbolical Cabala,
was to acquire some of the power they possessed.
Thus, it being said of the Sodomites that they were
struck with blindness, the Hebrew word for blindness
was translated into Chaldee, and the Chaldee word by
one of the symbolical processes was made to yield the
name of a bad angel, Schabriri, which, being written
down, was employed as a charm to cure ophthalmia.

244 HENRY CORNELIUS AGRIPPA.

A common mode of conjuration with these names of
power was by the use of amulets, pieces of paper or
parchment on which, for certain purposes, certain
names were written. At his first entrance into the
world such an amulet, with the names ' ' Senoi, Sanse-
noi, Semongeloph," upon it was slipped round the
neck of the new-born child, so that the infant scarcely
saw the light before it was collared by the genius of
superstition.

Another mode of conjuration consisted in the use,
not of names, but of the Psalms of David. Whole
volumes were written upon this use of the Psalms.
The first of them, written on doeskin, was supposed to
help the birth of children; others could, it was thought,
be so written as to make those who carried them
invisible; others secured favors from princes; others
extinguished fires. The transcription of a psalm for
any such purpose was no trifling work, because, apart
from the necessary care in the formation of letters,
some having a mystical reason for being larger than
others, it was necessary for the copyist, as soon as he
had written down one line, to plunge into a bath.
Moreover, that the charm might be the work of a pure
man, before beginning every new line of his manu-
script, it was thought necessary that he should repeat
the plunge.

REUCHLIN THE MYSTIC.

Such were the mysteries of the Hebrew Cabala,
strangely blending- a not unrefined philosophy with
basest superstitition. It remains for us to form some
just opinion of the charm they had for many Christian
scholars in the first years of the sixteenth century.
Reuchlin, or Capnio, was of such scholars the leader
and the type; as such, indeed, he was accepted by

REUCHLIN THE MYSTIC. 245

the young Cornelius Agrippa. He was the greatest
Hebrew scholar of his day, and had become so by his
own natural bent. Born at Pfortzheim, of the poorest
parents, two and thirty years before Agrippa came into
the world, taught Latin at the town school, and win-
ning in his youth a ducal patron by his tunable voice
as chorister in the court chapel at Baden, by his quick
ivit, and his serene, lively, amiable temper, he never
afterwards lacked powerful assistance.

The life of Reuchlin is the story of the origin of
Greek and Hebrew studies among learned Europeans.
He was sent with the Margrave's son, afterwards
Bishop of Utrecht, to Paris. The fall of Constanti-
nople, in 1453, had caused fugitive Greeks to betake
themselves to many European cities, where they some-
times gave instruction in their language. Reuchlin, at
Paris, learned Greek from a Spartan, who gave him
instruction also in caligraphy, and made him so clever
a workman with his pen, that he could eke out his
means and buy books with money earned as a Greek
copyist. He studied Aristotle w^ith the Spartan. Old
John Wessel, of Groningen, a disciple of Thomas a
Kempis, taught him Hebrew, and invited him to a
direct study of the Bible. At the age of twenty he was
engaged by publishers to write a Latin dictionary,
w^hich he called Breviloquus. At the age of twenty he
taught Greek publicly, laying his main stress on a
study of the grammar; the good sense he spoke
emptied the benches of the sophisters around him,
and produced complaints from old-fashioned profess-
ors. It was then urged that all the views disclosed in
Greek books were essentially opposed to the spirit
and belief of Rome. The monks had no commerce
with the language; and when they came to a Greek
quotation in a book that they were copying, were used
to inscribe the formula ''Graeca sunt, non leguntur. "

17

246 HENRY CORNELIUS AGRIPPA.

Reuchlin maintained his ground, at twenty-five wrote
a Greek grammar, lectured at Poictiers, and was made
licentiate of civil law. His notion of law studies was
expressed in a formula that has been applied in other
terms to other things: In his first year the young law-
yer knows how to decide all causes, in the second
begins to be uncertain, in the third acknowledges that
he knows nothing, and then first begins to learn. In
the last of these stages of progress the licentiate of
Poictiers repaired to Tubingen, and practiced as an
advocate with such success that he made money and
married. At Tubingen, Reuchlin won the confidence
of Eberhard of the Beard, became his private secre-
tary and one of his privy-councillors, and went with
him to Rome in 1482, his age then being eight and
twenty. At Rome he distinguished himself as an ora-
tor before the Pope, and was considered to speak Latin
wonderfully well for a German. After his return to
Germany, John Reuchlin remained with Eberhard in
Stuttgard, became assessor of the Snpreme Court at
the age of thirty, and a year afterwards was elected
proctor for the body of the Dominicans throughout all
Germany, which unpaid office he held for nearly thirty
years. At the age of thirty-one he received at Tubin-
gen his doctorate, and in the year following, that is to
say, in the year of Cornelius Agrippa's birth, he was
sent with two others to Frankfort, Cologne, and Aix-
la-Chapelle, on the occasion of the coronation of Max-
imilian as Roman emperor. Then it was that Maxi-
milian first became acquainted with him. Reuchlin
had then a house at Stuttgard, and was known as a
great cultivator of the learned languages, while he
was also high in the favor of his own prince, and in
constant request as a practitioner of law. In 1490 he
was sent to Rome on another mission, and on his way
through Florence enjoyed personal intercourse with

REUCHLIN THE MYSTIC. • 247

Giovanni Pico di Miranclola, the scholar who, although
a determined antag"onist to the astrologers, was a
great friend to cabalism and the introducer of the
cabalistic mysteries into the favor of Italian scholars.
By him Reuchlin was further stimulated to the love of
Hebrew lore. When, two years afterwards, Reuchlifi
was at Linz on state business with the Emperor Fred-
eric III., it was something, indeed, that the base-born
scholar was raised to the dignity of count palatine,
but it was more to Reuchlin that the court physician
was a learned Jew, Jehiel Loans, who perfected his
intimacy with the Hebrew. His aim then was, above
all things, first to study the original text of the Old
Testament, and secondly to read the writings of the
Cabalists. The emperor, whose life was then about to
close (he died while Reuchlin was at Linz), saw here
another way of gratifying the agreeable and kindly
scholar, for he not only made Reuchlin a count pala-
tine (his arms were a golden altar, from which smoke
arose, with the inscription " Ara Capnionis"), but he
also presented to him a very ancient Hebrew Bible,
written carefully on parchment, a treasure then w^orth
three hundred gold crowns, which is to be seen still in
the library of the Grand Duke of Carlsruhe, where it
is regarded as the oldest of its kind in Europe. With
the knowledge imparted by Jehiel Loans, and the
actual text in which all mysteries lay hidden, Reuch-
lin went home enriched as much as he had been
ennobled. Hebrew writing w^as at that time very rare,
and was to be met with chiefly in the hands of Jews.
At Hebrew Reuchlin labored, collecting Hebrew books
and works expounding the Cabala, whenever possible;
and eventuajjj^ he gave life in Germany, as Giovanni
Pico di Mpandola was giving life in Italy, to the
cabalfs£SH philosophy, the great impulse to this Ger-
magit;(|jaiFa.l being the" publication of the book on the

248 HENRY CORNELIUS AGRIPPA.

Mirific Word. It first appeared at Basle, in the year
1495, the author's age then being forty-one. It was
not published at Tubingen till 1514. The book was
regarded as a miracle of heavenly wisdom. Philip
Beroaldus told of the Pope's enjoyment, and wrote
word also to its author that he had caused not only men
of letters, but even statesmen and warriors, to betake
themselves to studying the mysteries of the Cabala.

The death of Reuchlin's patron, Eberhard the elder,
soon after his elevation to the rank of duke in 1495,
was followed by a period of misrule in the little state.
One of the first acts of Eberhard the younger was to
release his favorite, a dissolute priest, named Hol-
zinger, from the prison in which he had been kept by
the good counsel of Reuchlin; and for the further dis-
comfiture of the scholar this man was appointed chan-
cellor over the university of Tubingen. Reuchlin of
course resigned. He had been long wanted at Heidel-
berg, and went there to be cherished by a new patron
in the Elector Palatine. He showed, as usual, his
lively energy by the establishment of a Greek chair,
w^hich the monks pronounced upon the spot to be a
heresy; and by venting his wrath against Holzinger in
a Latin comedy, denouncing dissolute priests, which
he called Sergius, or the Head of the Head. It was
written to be acted by the students. A Latin comedy
was then a rare thing in the land; and the news that
John Reuchlin had written one was noised abroad.
Prudent friends counseled him to beware of such
unscrupulous and powerful enemies as he would make
if he attacked abuses of the priesthood; he submitted
to advice, and as he was notoriously answerable for a
comedy, and gossip must be satisfied, he suddenly
composed a substitute for that first written. When,
therefore, the day of the performance came, it was
found that the Greek professor had composed a comedy

REUCHLIN THE MYSTIC. 249

against abuses in his own profession; it was a castiga-
tion of dishonest advocates. Scenica Progymnastica
the piece was called.

After two years of misrule Eberhard the younger
took its consequences; he was then deposed, and Hol-
zinger, the monk, sent back to prison. "When the
bricks are doubled, Moses comes," said Reuchlin, and
returned to his old post at Tubingen. Hitherto his
life of study had not been unprofitable, nor, much
benefit as he received through patronage, was it a
life wanting independence. "Whatever," he says, "I
spent in learning, I acquired by teaching. "

An anecdote of this good-humored scholar may be
here interpolated, which displays his character in half
a dozen points of view. He was detained once in an
inn when it was raining very heavily, and of course
had his book with him. The rain had driven into the
common room a large number of country people, who
were making a great noise. To quiet them Reuchlin
called for a piece of chalk, and drew with it a circle
on the table before which he sat. Within the circle he
then drew a cross, and also within it, on the right side
of the cross, he placed with great solemnity a cup of
water, on the left he stuck a knife upright. Then
placing a book — doubtless a Hebrew one — within the
mysterious circle, he began to read, and the rustics
who had gathered round him, with their mouths agape,
patiently waited for the consequence of all this con-
juration. The result was that Reuchlin finished com-
fortably the chapter he was reading without being dis-
tressed even by a whisper of disturbance.

In the year 1502 Reuchlin was elected to the post of
general judge of alliance under the terms of the Sua-
bian league. His office was to adjudicate in all mat-
ters of dispute among confederates and vassals, con-
cerning the interests of the emperor as Archduke of

250 HENRY CORNELIUS AGRIPPA.

Austria, the electors and princes. There was a sec-
ond judge for prelates, counts, and nobles, a third for
imperial cities. This post he held during" eleven years;
he was holding it, therefore, at the time when the
young Cornelius Agrippa undertook to comment pub-
licly at Dole upon his book concerning the Mirific
Word, Reuchlin then being fifty-five years old, and at
the summit of his fame, high, also, in the good esteem
of Maximilian. Three years before this date, not-
withstanding the great mass of legal business entailed
on him by his judicial office, Reuchlin had, to the
great help of all students, published a volume of the
Rudiments of Hebrew, which included both a gram-
mar and a dictionary. This book, he wrote, "cost me
the greatest trouble, and a large part of my fortune."
Cornelius no doubt had learnt his Hebrew by the help
of it, and was already deep in studies which a few
years afterwards brought the monks of Cologne into
array against Reuchlin himself, their hostility some-
what embittered by an inkling of the Latin comedy
that was not to be quite suppressed. Cornelius, how-
ever, was the first to feel the power of such enemies.
By the Epistolae Obscurorum Virorum the monks were
destined to come off much worsted from their battle
against Reuchlin and the scholars who defended his
fair name. Of their fortune in the battle fought
against Cornelius Agrippa it is one part of this history
to tell.

Reuchlin wrote at a later period (1517) a book upon
the cabalistic art. If it is written God created heaven
and earth, he interpreted that to mean spirit and mat-
ter, the spirit consisting of the angels and ministers
by whom the ways of man are influenced. Magic, he
said, dealt with evil spirits, but the true Cabala only
with the good. He believed in astrology; and so,
indeed, did Luther and Meiancthon; Giovanni Pico di

REUCHLIN THE MYSTIC. 251

Mirandola at Florence, while adopting" the Cabala,
was very singular in his hostility to a belief in influ-
ences of the stars. His own faith in cabalism Reuch-
lin enforced thus: God, out of love to his people, has
revealed the hidden m3^steries to some of them, and
these could find in the dead letters the living" spirit.
For Scripture consists of sing^le letters, visible signs,
which stand in a certain connection with the angels,
as celestial and spiritual emanations from God. By
the pronunciation of the one, the others also are
affected; but with a true Cabalist, who penetrates the
whole connection of the earthly with the heavenly,
these signs, rightly placed in connection with each
other, are a way of putting him into immediate union
with the spirits, who through that are bound to satisfy
his wishes.

In his book called Capnio, or the Mirific Word,
expounded at Dole by Cornelius Agrippa, Reuchlin
placed the Christian system in the center of old
heathen philosophies, considering many of the doc-
trines of Pythagoras and Plato as having been taken
from, not introduced into, the wisdom of the Cabalists.
The argument is stated in the form of dialogue, which
is immediately preceded by a summary of its intention
that may very well suffice here for a summary of its
contents: "Receive, then, in this book the argument
on the Mirific Word of three philosophers, whom I
have feigned to be holding such dispute among them-
selves as the controversies proper to their sects would
occasion, as to the best elucidation of the hidden
properties of sacred names. Out of which, great as
they are in number and importance, occasion will at
last be the more easily afforded for selecting one name
that is above all names supremely mirific and beatific.
And thus you may know the whole matter in brief.
Sidonius, at first ascribed to the school of Epicurus,

252 HENRY CORNELIUS AGRIPPA.

but found afterwards, nullius jurare in verba magistri,
an unfettered philosopher, travels about to satisfy his
thirst for knowledge, and after many experiences,
enters Suabia, where he meets in the town of Pfortz-
heim" (Reuchlin's birthplace) ''two philosophers —
Baruch, a Jew, and Capnio" (Reuchlin himself), ''a
Christian, with whom he disserts upon many systems,
and presently upon the knowledge itself of divine and
human things, upon opinion, faith, miracles, the
powers of words and figures, secret operations, and
the mysteries of seals. In this way question arises
concerning the sacred names and consecrated charac-
ters of all nations which have anything excellent in
their philosophy, or not unworthy in their ceremonies;
an enumeration of symbols is made by each speaker
zealously on behalf of the rites cherished in his sect,
until at last Capnio, in the third book, collects out of
all that is holy one name, Jehosua, in which is gath-
ered up the virtue and power of all sacred things, and
which is eternally, supremely blessed."

AGRIPPA EXPOUNDS REUCHLIN.

Here was a vast theme for the oratory of a youth of
twenty-three, and it was one also that enabled him to
display the whole range of his learning. The newly
recovered treasures of Greek literature; the study of
Plato, that had lately been revived by Marsilius Fici-
nus in Italy; the study of Aristotle, urged and helped
in France by Faber Stapulensis (d'Etaples), appeared
to bring the fullest confirmation of the principles of
the Cabala to men ignorant, as all were then, of the
Greek source of more than half the later mysticism of
the Hebrews, which attributed to itself an origin so
ancient. That he had acquired so early in his life

AGRIPPA EXPOUNDS REUCHLIN. 253

Hebrew and Greek lore, that he was deeply read in
studies which were admired from afar only by so many
scholars of his day, and, thus prepared, that he dis-
cussed mysteries about which men in all ages feel
instinctive curiosity, and men in that age reasoned
eagerly, would alone account sufficiently for the atten-
tion paid to the young German by the university of
Dole. Moreover, while fulfilling his own private pur-
pose, he appeared also to the loyalty of the Burgun-
dians, by delivering his orations to all comers gratui-
tously, for the honor of the Princess Margaret, their
ruler, and opening them with her panegyric. The
young orator being also remarkable for an effective
manner of delivery, the grave and learned men who
came to his prelections honored him by diligent
attendance. The exposition was made from the pul-
pit of the gymnasium, before the parliament and mag-
istracy of Dole, the professors and the readers of the
university. Simon Vernet, vice-chancellor of the uni-
versity, dean of the church, and doctor in each faculty,
was not once absent. The worthy vice-chancellor, or
dean, appears, indeed, to have taken an especial inter-
est in the fame of their visitor. He had himself a
taste for public declamation, and to a friend who was
urging on Cornelius that he should seek durable fame
rather by written than by spoken words, expressed a
contrary desire on his behalf. He preferred orator
to author. When Cornelius had complied with the
request of another friend, who wished to translate into
the vernacular his panegyric upon Margaret, praising
his orator}^ for the perfect fitness of each word em-
ployed in it, and its complete freedom from verbiage,
and desiring that through a translation the illustrious
princess might be informed how famously Cornelius
had spoken in her honor, and so be the more disposed
to reward him with her favor, the translation came

254 HENRY CORNELIUS AGRIPPA,

back with a note, saying that the vice-chancellor had
been its censor and corrector. Vernet was diligent, in
fact, on the young scholar's behalf, and his interests
were seconded by the Archbishop of Besancon. Not
a syllable was whispered about heresy. The friend
who urged Cornelius, in spite of the dean's contrary
counsel, to become an author, gave a familiar example
from his own experience of the vanity of spoken
words. He had declaimed publicly from memory, and
without one hitch, upwards of two thousand two
hundred verses of his own composition, yet, because
they were not printed, earned only a temporary local
fame. Of the value of the written word evidence very
soon afterwards was enclosed to Cornelius by that
other friend who had translated his oration. Zealous
to do good service, he had caused a copy of the pane-
gyric to proceed, by way of Lyons, on the road to
royal notice, and delighted the aspirant after patron-
age by enclosing to him flatteries from John Perreal, a
royal chamberlain, probably the same learned French-
man who became known twenty or more years later as
Johannis Perellus, translated into Latin Gaza on the
Attic Months, and wrote a book about the Epacts of
the Moon. i

To the youth flushed with triumph as a scholar there
came also reminders of the military life he was so
ready to forsake. A correspondent sent him news of
a defeat of the Venetians by the French, near Agna-
dello, the first fruits of the discreditable league of
Cambray. The French, it' will be remembered, won
this victory while Maximilian, their new ally, was still
perplexed by the dissatisfaction of his subjects evi-
denced during the late diet at Worms. Agrippa's
friend wished to have in return for his news any
knowledge that his relation to the emperor might give
him of intentions that might be disclosed at an

THE NOBILITY OF WOMAN. 255

approaching diet. His real intentions were to break
a pledg-e by marching- against the Venetians; his fate,
to retire ere long, defeated, from before the walls of
Padua. He was renewing with his enemy, the King
of Prance, the treaty of Cambra3^ and sending a mes-
senger to Spire to burn the book in which he had
recorded all the injuries and insults suffered by his
family, or empire, at the hands of Prance. Cornelius
cared little for Prance or Padua; his hopes as a scholar
were with Margaret at Ghent, though she, too, being
another member of the league, could have employed
him as a soldier. Other hopes, as a man, he was
directing towards a younger and a fairer mistress. He
desired not only to prosper but to marry.

The little university of Dole favored the j^oung man
heartily. His prelections had excited great attention,
and procured for him the admiration of the neighbor-
hood. Prom the university they won for him at once
the degree of doctor of divinit}^, together with a
stipend.

THE NOBILITY OF WOMAN.

Angling for private patronage was in the sixteenth
century correlative to the habit not very uncommon in
these days of using baits to catch the public favor.
Men who once lived by the help of princes now owe
their support to the whole people, and the pains
bestowed upon the cultivation of the good-will of the
people in these days are neither less nor more to be
reprehended than the pains taken by scholars of past
time to procure a safe means of subsistence through
the good-will of a prince. It may be said, with a fair
approximation to the truth, that as much as a man may
do now with the intention of deserving popularity,
and not discredit himself in his own eyes or those of

256 HENRY CORNELIUS AGRIPPA.

the great number of his neighbors, he might have done
with as little discredit in the sixteenth century with
the design of earning favor from the great. We have
seen how, in the case of Reuchlin, a poor chorister
was fostered at first by small princes of Germany,
afterwards even by the emperor, and enabled to develop
into a great Hebrew scholar, when one patron died
having another ready to befriend him, and enjo5dng
dignity and wealth with a complete sense of independ-
ence. That age was, in fact, as far removed as this is
from the transition period, during which the patron-
age of letters by the great, extinct as a necessity, sur-
vived as a tradition, and the system that had once
been vigorous and noble became imbecile and base.

Nobody at Dole was ignorant that the design of Cor-
nelius Agrippa was to earn the patronage of Margaret,.
a liberal encourager of learning. Nobody considered
it dishonorable to seek this by showing that it was
deserved. The prevalent feeling was so far removed
from any such impression, that from many quarters the
young man was urged to magnify his claim on Marga-
ret's attention by devoting not only the orations, but
also some piece of writing to her honor. Even the
cordial vice-chancellor, desirous to advance the inter-
ests of the young orator, set aside his predilection for
the spoken word, and was among the foremost in
admonishing Cornelius to write. Not slow to profit by
advice that ran the same course with his inclinations,
the new doctor of divinity set himself to display his
powers as a theologian in the true manner of the day,
and with theological acuteness to combine a courtier's
tact, by dedicating to the most conspicuous example of
his argument a treatise on the Nobility and Pre-excel-
lence of the Female Sex. As I have hinted, too, there
was a private example of it known to his own heart.

Angling for patronage shown from another point of

THE NOBILITY OF WOMAN. 257

view! — mean arts used by mean spirits to compel the
favor of the rich and base. But to secure the favor
of the rich and noble the arts used were not to be
accounted mean.

Now let us trace in a brief summary the argument
for the Nobility of the Female Sex and the Superior-
ity of Woman over Man, written at Dole, in the year
1509, by a doctor of divinity, aged twenty-three. He
sets out with the declaration that when man was
created male and female, difference was made in the
flesh, not in the soul. He quotes Scripture to show
that after the corruption of our bodies difference of
sex will disappear, and that we shall all be like
angels in the resurrection. As to the soul, then, man
and woman are alike; but as to everything else the
woman is the better part of the creation.

In the first place, woman being made better than
man, received the better name. Man was called
Adam, which means Earth; woman Eva, which is by
interpretation Life. By as much as life excels earth
woman therefore excels man. And this, it is urged,
must not be thought trivial reasoning, because the
maker of those creatures knew what they were before
he named them, and was One who could not err in
properly describing each. We know, and the Roman
laws testify, that ancient names were always conso-
nant with the things they represented, and names have
been held always to be of great moment by theologi-
ans and jurisconsults. It is written thus of Nabal:
*'As his name is, so is he; Nabal is his name, and folly
is with him." (1 Samuel, xxv. , 25.) Saint Paul, also,
in his Epistle to the Hebrews, speaks of his Lord and
Master, as "made so much better than the angels, as
he hath obtained a more excellent name than they. ' '
(Heb., i. , 4.) The reader's memory will at once supply
the next passage of Scripture quoted, I do not like to

258 HENRY CORNELIUS AGRIPPA.

cite it. Agrippa then dilates, as well he may, on the
immense importance of words, according to the prac-
tice of all jurists; he tells how Cyprian argued against
the Jews that Adam's name was derived from the
initials of the Greek words meaning east, west, north,
and south, because his flesh was made out of the
earth, though that derivation was at variance with
Moses, who put only three letters in the Hebrew^ name.
For this, however, adds Agrippa, Cyprian was not to
blame, since, like many saints and expounders of the
sacred text, he had not learnt the Hebrew language.

Upon the word Eva it is further maintained that it
suggests comparison with the mystic S3rmbols of the
Cabalists, the name of the woman having affinity with
the ineffable Tetragrammaton, the most sacred name of
the Divinity; while that of the man differed entirely
from it. All these considerations, however, Agrippa
consents to pass over, as matters read by few and
understood by fewer. The pre-eminence of the woman
can be proved out of her constitution, her gifts, and
her merits.

The nature of woman is discussed, however, from
the theologian's point of view. Things were created
in the order of their rank. First, indeed, incorruptible
soul, then incorruptible matter, but afterwards, out of
that matter, more or less corruptible things, beginning
with the meanest. First minerals, then herbs, and
shrubs, and trees, then zoophytes, then brutes in their
order, reptiles first, afterwards fishes, birds, quadru-
peds. Lastly, two human beings, but of these first the
male, and finally the female, in which the heavens and
the earth and their whole adornment were perfected.
The divine rest followed, because the work was con-
summated, nothing greater was conceived; the woman
was thus left the most perfect and the noblest of the
creatures upon earth, as a queen placed in the court

THE NOBILITY OF WOMAN. 259

that had been previously prepared for her. Rig-htly,
therefore, do all being-s round about her pay to this
queen homage of reverence and love.

The difference between the woman and the man is
yet more strongly marked, says the deeply read theo-
log"ian, because the man was made like the brutes in
open land outside the gates of paradise, and made
wholl}^ of clay, but the woman w^as made afterwards
in paradise itself; she was the one paradisaical crea-
tion. Presently there follow Scripture arguments to
show that the place of their birth was a sign to men
of honor or dishonor. The woman, too, was not made
of clay, but from an influx of celestial matter; since
there went into her composition nothing terrestrial
except only one of Adam's ribs, and that was not gross
clay, but clay that had been already purified and kin-
dled with the breath of life.

The theological demonstrations Cornelius next con-
firms by the evidence of some natural facts equally
cogent and trustworthy, which were held in that day by
many wise men to be equally true. It is because she is
made of purer matter that a w^oman, from whatever
height she may look down, never turns giddy, and her
eyes never have mist before them like the eyes of men.
Moreover, if a Vy'oman and man tumble together into
water, far away from ail external help, the woman
floats long upon the surface, but the man soon sinks to
the bottom. Is there not also the divine light shining
through the body of the woman, by which she is made
often to seem a miracle of beauty. Then follows a
clever inventory of all a woman's charms of person,
written with due reserve, which might be here trans-
lated, if the English language had the terseness of the
Latin. In short, woman is the sum of all earth's
beauty, and it is proved that her beauty has sometimes
inspired even angels and demons with a desperate and

260 HENRY CORNELIUS AGRIPPA.

fatal love. Then follows a chain of Scripture texts
honoring female beauty, which all lead up to the
twenty thousand virg"ins, solemnly celebrated by the
church, and the admiration of the beauty of the Vir-
gin Mary by the Sun and Moon.

Texts follow that must be omitted, and then the
argument takes anatomical grounds of the most ingen-
ious character, and shows how every difference of
structure between the man and the woman gives to
woman the advantage due to her superior delicacy.
Even after death nature respects her inherent modesty,
for a drowned woman floats on her face, and a drowned
man upon his back. The noblest part of a human
being is the head; but the man's head is liable to bald-
ness, woman is never seen bald. The man's face is
often made so filthy by a most odious beard, and so
covered with sordid hairs, that it is scarcely to t>e dis-
tinguished from the face of a wild beast; in women,
on the other hand, the face always remains pure and
decent. For this reason women were, by the laws of
the twelve tables, forbidden to rub their cheeks lest
hair should grow and obscure their blushing modesty.
But the most evident proof of the innate purity of the
female sex is, that a woman having once washed is
clean, and if she wash in second water will not soil it;
but that a man is never clean, though he should wash in
ten successive waters, he will cloud and infect them all.

Some other marvellous peculiarities I must omit,
and pass to Agrippa's appreciation of the woman's
predominance in the possession of the gift of speech,
the most excellent of human faculties, which Hermes
Trismegistus thought equal to immortality in value,
and Hesiod pronounced the best of human treasures.
Man, too, receives this gift from woman, from his
mother or his nurse; and it is a gift bestowed upon
woman herself with such liberality that the world has

THE NOBILITY OF WOMAN. 261

scarcely seen a woman who was mute. Is it not fit
that women should excel men in that faculty, wherein
men themselves chiefly excel the brutes?

The arg-ument ag*ain becomes an edifice of Scripture
text, and it is well to show the nature of it, though we
may shrink from the misuse of sacred words, because
it is well thoroughly to understand how Scripture was
habitually used by professed theologians in the six-
teenth century, and from this light example to derive
a grave lesson, perhaps, that may be, even to the peo-
ple of the nineteenth century, not wholly useless.

Solomon's texts on the surpassing excellence of a
good women of course are cited, and a cabalistic hint
is given of the efficacy of the letter H, which Abram
took away from his w^ife Sarah, and put into the mid-
dle of his own name, after he had been blessed through
her. Benediction has come always by woman, law by
man. We have all sinned in Adam, not in Eve; origi-
nal sin w^e inherit only from the father of our race.
The fruit of the tree of knowledge was forbidden to
man only, before woman was made; woman received
no injunction, she was created free. She was not
blamed, therefore, for eating, but for causing sin in her
husband by giving him to eat; and she did that not of
her own will, but because the devil tempted her. He
chose her as the object of temptation, as St. Bernard
says, because he saw with envy that she w^as the most
perfect of creatures. She erred in ignorance because
she was deceived; the man sinned knowingly. There-
fore our Lord made atonement in the figure of the sex
that had sinned, and also for more complete humilia-
tion came in the form of a man, not that of a woman,
which is nobler and sublimer. He humbled himself as
man, but overcame as a descendant of the woman; for
the seed of the woman, it was said, not the seed of
man, should bruise the serpent's head. He would not,

18

262 HENRY CORNELIUS AGRIPPA.

therefore, be born of a man; woman alone was judged
worthy to be the earthly parent of the Deity. Risen
again, he appeared first to women. Men forsook him,
women never. No persecution, heresy, or error in the
Church ever began with the female sex. They were
men who betrayed, sold, bought, accused, condemned,
mocked, crucified the Lord. Peter denied him, his
disciples left him. Women were at the foot of the
cross, women were at the sepulchre. Even Pilate's
wife, who was a heathen, made more effort to save
Jesus than any man among believers. Finally, do not
almost all theologians assert that the Church is main-
tained by the Virgin Mary?

Aristotle may say that of all animals the males are
stronger and wiser than the females, but St. Paul
writes that weak things have been chosen to confound
the strong. Adam was sublimely endowed, but woman
humbled him; Samson was strong, but woman made
him captive; Lot was chaste, but woman seduced him;
David was religious, but woman disturbed his piety;
Solomon was wise, but woman deceived him; Job was
patient, and was robbed by the devil of fortune and
family; ulcerated, grieved, oppressed, nothing pro-
voked him to anger till a woman did it, therein prov-
ing herself stronger than the devil. Peter was fer-
vent in faith, but woman forced him to deny his lord.
Somebody may remark that all these illustrations tend
to woman's shame; not to her glory. Woman, how-
ever, may reply to man as Innocent III. wrote to some
cardinal, "If one of us is to be confounded, I prefer
that it be you. " Civil law allows a woman to consult
her own gain to another's hurt; and does not Script-
ure itself often extol and bless the evil deeds of the
woman more than the good deeds of the man. Is not
Rachel praised who deceived her father? Rebecca,
because she obtained fraudulently Jacob's benedic-

THE NOBILITY OF WOMAN. 263

tion? Is not the deceit of Rahab imputed to her as
justice? Was not Jael blessed among- women for a
treacherous and cruel deed? What could be more
iniquitous than the counsel of Judith? what more cruel
than her wiles? what worse than her perfidy? Yet for
this she is blessed, lauded, and extolled in Scripture,
and the woman's iniquity is reputed better than the
goodness of the man. Was not Cain's a good work
when he offered his best fruits in sacrifice and was
reproved for it? Did not Esau well when he hunted to
get venison for his old father, and in the meantime
was defrauded of his birthright, and incurred the
divine hate? Other examples are adduced, and robust
scholars, ingenious theologians, are defied to find an
equal amount of evidence in support of the contrary
thesis, that the iniquity of the man is better than the
goodness of the woman. Such a thesis, says Agrippa,
could not be defended.

From this point to the end Agrippa 's treatise con-
sists of a mass of illustrations from profane and Script-
ure history, classified roughly. Some are from natu-
ral history. The queen of all birds, he says, is the
eagle, always of the female sex, for no male eagles
have been found. The phoenix is a female always.
On the other hand, the most pestilent of serpents,
called the basilisk, exists only as a male; it is impossi-
ble for it to hatch a female.

All evil things began with men, and few or none with
women. We die in the seed of Adam and live in the
seed of Eve. The beginning of envy, the first homi-
cide, the first parricide, the first despair of divine
mercy was with man; Lamech was the first bigamist,
Noah was the first drunkard, Nimrod the first tyrant,
and so forth. Men were the first to league themselves
with demons and discover profane hearts. Men have
been incontinent, and had, in innumerable instances,

264 HENRY CORNELIUS AGRIPPA.

to each man many wives at once; but women have been
continent, each content with a single husband, except
only Bathsheba. Many women are then cited as illus-
trations of their sex in this respect, or for their filial
piety, including Abigail, Lucretia, Cato's wife, and
the mother of the Gracchi, the vestal Claudia, Iphi-
genia. If any one opposes to such women the wives
of Zoilus, Samson, Jason, Deiphobus, and Agamem-
non, it may be answered that these have been unjustly
accused, that no good man ever had a bad wife. Only
bad husbands get bad wives, or if they get a good one,
are sometimes able to corrupt her excellence. If
women made the laws, and wrote the histories and
tragedies, could they not justly crowd them with tes-
timony to the wickedness of men. Our prisons are
full of men, and slain men cumber the earth every-
where, but women are the beginners of all liberal arts,
of virtue and beneficence. Therefore the arts and vir-
tues commonly have feminine names. Even the cor-
ners of the world receive their names from women — the
nymph Asia; Europa, the daughter of Agenior; Lybia,
the daughter of Epaphus, who is called also Aphrica.

Illustrations follow of the pre-eminence of woman
in good gifts, and it is urged that Abraham, who by
his faith was accounted just, was placed in subjection
to Sarah his wife, and was told, "In all that Sarah
hath said unto thee, harken unto her voice. ' ' (Gen. ,
xxi., 12.)

There follows a host of other illustrations of the
excellence of women, drawn from all sources; among
others, illustrations of her eminence in learning.
''And," adds Agrippa, "were not women now forbid-
den to be literary, we should at this day have most
celebrated women, whose wit would surpass that of
men. What is to be said upon this head, when even by
nature women seem to be born easily superior to prac*

THE NOBILITY OF WOMAN. 265

ticed students in all faculties? Do not the grammari-
ans entitle themselves masters of right speaking?
Yet we learn this far better from our nurses and our
mothers than from the grammarians. For that rea-
son Plato and Quintilian so solicitously urged a care-
ful choice of children's nurses, that the children's
language might be formed on the best model. Are not
the poets in the invention of their whims and fables,
the dialecticians in their contentious garrulity, sur-
passed by women? Was ever orator so good or so suc-
cessful, that a courtesan could not excel his powers of
persuasion? What arithmetician by false calculation
would know how to cheat a woman in the payment of
a debt? What musician equals her in song and in
amenity of voice? Are not philosophers, mathema-
ticians, and astrologers often inferior to country
women in their divinations and predictions, and does
not the old nurse very often beat the doctor? " Soc-
rates himself, the wisest of men, did not disdain to
receive knowledge from Aspasia, nor did Apollo the
theologian despise the teaching of Priscilla.

Then follows a fresh string of illustrations by which
we are brought to a contemplation of the necessity of
women for the perpetuation of any state, and the ces-
sation of the human race that may be consequent on
her withdrawal. Through more examples we are
brought then to consider the honor and precedence
accorded by law and usage to the female sex. Man
makes way for woman on the public road, and yields
to her in society the highest places. Purple and fine
linen, gold and jewels are conceded as the fit adorn-
ments of her noble person, and from the sumptuary
laws of the later emperors women were excepted.
Illustrations follow of the dignity and privileges of
the wife, and of the immunities accorded to her by the
law. Reference is made to ancient writers, who tell

266 HENRY CORNELIUS AGRIPPA.

how, among the Getulians, the Bactrians, and others,
men were the softer sex, and sat at home while women
labored in the fields, built houses, transacted business,
rode abroad, and went out to do battle. Among" the
Cantabrians men brought dowries to their wives,
brothers were given in marriage by their sisters, and
the daughters of a household were the heirs. Among
the Scythians, Thracians, and Gauls, women possessed
their rights, but among us, said Agrippa, " the tyranny
of men prevailing over divine right and the laws of
nature, slays by law the liberty of woman, abolishes
it by use and custom, extinguishes it by education.
For the woman, as soon as she is born, is from her
earliest years detained at home in idleness, and as if
destitute of capacity for higher occupations, is per-
mitted to conceive of nothing beyond needle and
thread. Then when she has attained years of puberty
she is delivered over to the jealous empire of a man,
or shut up for ever in a shop of vestals. The law
also forbids her to fill public offices. No prudence
entitles her to plead in open court. ' ' A list follows of
the chief disabilities of women, ''who are treated by
the men as conquered by the conquerors, not by any
divine necessity, for any reason, but according to cus-
tom, education, fortune, and the tyrant's opportunity. "
A few leading objections are then answered. Eve
was indeed made subject to man after the fall, but that
curse was removed when man was saved. Paul says
that "wives are to be subject to their husbands, and
women to be silent in the church," but he spoke of
temporal church discipline, and did not utter a divine
law, since ' ' in Christ there is neither male nor female,
but a new creature." We are again reminded of the
text subjecting Abraham to Sarah, and the treatise
closes then with a short recapitulation of its heads.
*'We have shown." Agrippa says, "the pre-eminence

THE NOBILITY OF WOMAN. 267

of the female sex by its name, its order and place of
creation, the material of which it was created, and the
dignity that was given to woman over man by God,
then by religion, by nature, by human laws, by vari-
ous authority, by reason, and have demonstrated all
this by promiscuous examples. Yet we have not said
so many things but that we have left more still to be
said, because I came to the writing of this not moved
by ambition, or for the sake of bringing myself praise,
but for the sake of duty and truth, lest, like a sacri-
legious person, I might seem, if I were silent, by an
impious taciturnity (and as it were a burying of my
talent) to refuse the praises due to so devout a sex.
So that if any one more curious than I am should dis-
cover any argument which he thinks requisite to be
added to this work, let him expect to have his position
not contested by me, but attested, in as far as he is
able to carry on this good work of mine with his own
genius and learning. And that this work itself may
not become too large a volume, here let it end. "

Such was the treatise written by Cornelius at Dole
for the more perfect propitiation of the Princess Mar-
garet. Many years elapsed before it was printed and
presented to the princess; doubtless, however, the
youth read the manuscript to his betrothed very soon
after it was written. Towards the close of the year a
friend in Cologne wrote to Agrippa of the impatience
of his parents for their son's return, but at the close
of November another friend in Cologne, Theodoric,
Bishop of Cyrene, asking as an especial favor for his
views upon judicial astrology so hotly opposed by Pico
di Mirandola, says that his expression on the subject
had appeared to him ambiguous when they conversed
together. Probably he had then been offering to the
embrace of his parents not a son only, but a son and
daughter, for it is said to have been in the year 1509,

268 HENRY CORNELIUS AGRIPPA.

when all was honor for him in the present, all hope in
the future, that Cornelius vonNettesheim married Jane
Louisa Tyssie, of Geneva, a maiden equal to him in
rank, remarkable for beauty, and yet more remarkable
for her aspirations and her worth. She entered with
her whole soul into the spirit of her husband's life,
rejoiced in his ambition, and knew how to hold high
converse with his friends. The marriage was in every
respect a happy one; there was a world of gentleness
and loving kindness in Agrippa's heart. We shall
have revelation of it as the narrative proceeds. The
tenderness of his nature mingles strangely, sadly,
with his restlessness, his self-reliance, and his pride.

So, full of hope and happiness, at the age of twenty-
three, he took to wife a maiden who could love him for
his kindliness, and reverence him for his power. He
was no needy adventurer, but the son of a noble house,
who was beginning, as it seemed, the achievement of
the highest honors. He was surrounded by admirers,
already a doctor of divinity, hereafter to attain he
knew not what. Fostered by Maximilian's daughter^
what might not his intellect achieve?

Poor youth, even in that year of hope the blight was
already settling on his life! While he was writing
praise of womanhood at Dole to win the smiles of
Margaret, Catilinet, a Franciscan friar, who had been
at the adjacent town of Gray when Reuchlin was
expounded, meditated cruel vengeance on the down-
chinned scholar. At Ghent, as preacher before the
Regent of the Netherlands and all her court, Catilinet
was to deliver ii^ the Easter following the Quadragesi-
mal Discourses. Against the impious Cabalist he was
preparing to arouse the wrath of Margaret during
those same days which were spent by the young student
in pleasant effort to deserve her kindness.

Now it was that Agrippa wrote his books on Magic.

ORDER OF THE EMPYREAN HEAVEN.

There is a God, all-powerful, all-intellig-ent and
supremely perfect; eternal and infinite; omnipotent
and omniscient; who endures from eternity to eternity,
and is present from infinity to infinity.

But though, from the nature and perfections of the
Deity, he is invisibly present in all places and nothing
happens without his knowledge and permission; yet it
is expressly revealed in Scripture, and admitted by
all wise and intelligent authors, that he is visibly
present with the angels and spirits, and blessed souls
of the departed, in those mansions of bliss called
Heaven. There he is pleased to afford a nearer and
more immediate view of himself, and a more sensible
manifestation of his glory, and a more adequate per-
ception of his attributes, than can be seen or felt in
any other parts of the universe; which place, for the
sake of pre-eminent distinction, and as being the seat
and center, from whence all things flow and have their
beginning, life, light, power, and motion, is called the
interior or Empyrean Heaven.

The position and order of this interior heaven, or
center of the Divinity, has been variously described,
and its locality somewhat disputed among the learned;
but all agree as to the certainty of its existence.
Hermes Trismegistus defines heaven to be an intel-
lectual sphere, whose center is everywhere, and cir-
cumference nowhere, but by this he meant no more
than to afiirm, what we have done above, that God is
everywhere, and at all times, from infinity to infinity,
that is to say, without limitation, bounds, or circum-
ference. Plato speaks of this internal heaven in

289

270 THE EMPYREAN HEAVEN.

terms which bear so strict a resemblance with the
books of Revelation, and in so elevated and magnifi-
cent a style, that it is apparent the heathen philoso-
phers, notwithstanding their -worshiping demi or false
gods, possessed an unshaken confidence in one omnipo-
tent, supreme, overruling power, whose throne was the
center of all things, and the abode of angels and
blessed spirits.

To describe this interior heaVen, in terms adequate
to its magnificence and glory, is utterly impossible.
The utmost we can do is to collect, from inspired
writers, and from the words of Revelation, assisted
by occult philosophy, and a due knowledge of the
celestial spheres, that order and position of it, which
reason and the divine lights we have, bring nearest to
the truth. That God must be strictly and literally the
center from whence all ideas of the Divine Mind
flow, as rays in every direction, through all spheres
and through all bodies, cannot admit of a doubt.
That the inner circumference of this center is sur-
rounded, filled or formed, by arrangements of the
three hierarchies of angels, is also consonant to rea-
son and Scripture, and forms what may be termed the
entrance or inner gate of the empyrean heaven,
through which no spirit can pass without their knowl-
edge and permission, and within which we must sup-
pose the vast expanse or mansions of the Godhead,
and glory of the Trinity, to be. This is strictly con-
formable to the idea of all the prophets and evangel-
ical writers. From this primary circle, or gate of
heaven, Lucifer, the grand Apostate, as Milton finely
describes it, was hurled into the bottomless abyss;
whose office, as one of the highest orders of angels,
having placed him near the eternal throne, he became
competitor for dominion and power with God himself J

The circles next surrounding the hierarchies, are

\/'ym^. oft/i/UnltMftfcU- J/imtcfMitm*^'.

THE ANIMA MUNDI. 271

composed of the ministering ang-els and spirits and
messengers of the Deity. In positions answering to
the ideas of the holy Trinity, and intersecting all
orders of angels, are seated, in fullness of glory and
splendor, those superior angels, or intelligent spirits,
who answer to the divine attributes of ♦ God, and are
the pure essences or stream through which the will
or fiat of the Godhead is communicated to the angels
and spirits, and instantaneously conducted to the
Anima Mundi. Round the whole, as an atmosphere
round a planet, the Anima Mundi, or universal Spirit
of Nature, is placed; which, receiving the impressions
or ideas of the Divine Mind, conducts them onward,
to the remotest parts of the universe; to infinity itself;
to, and upon, and through, all bodies, and to all God's
works. This Anima Mundi is therefore what we
understand of Nature, of Providence, of the presence
of God, and the fountain or seat of 'all second causes,
being, as it were, the Eye of God, or medium between
God and all created things. Next to the Anima
Mundi, is that vast region or expanse, called the
ethereal heaven, or firmament, wherein the fixed stars,
planets, and comets, are disposed; and wherein the
celestial bodies, and the comets, move freely in all
directions, and towards all parts of the heavens.

To illustrate what has been stated above a plate is
here inserted of the Interior Heaven, with the differ-
ent orders of the Spirits and Essences of the Divine
Mind, distinguished by their proper names and charac-
ters, in the original Hebrew and Iberian text, as
pointed out in the manuscripts of ancient and learned
philosophers. This plate shows in what manner the
rays or beams of Divine Providence pass from the
center or seat of the Godhead, through all the differ-
ent orders of angels and spirits, to the Anima Mundi,
and from thence to all the celestial bodies, planets,

272 THE EMPYREAN HEAVEN.

and stars; to our earth, and to the remotest parts of
infinite space, constituting* what is termed celestial
influx, or that faculty in nature by which the quality
and temperature of one body is communicated to
another.

Theologists have divided angels into different ranks
or classes, which they term Hierarchies, a word signi-
fying- to rule in holy things. Ancient authors give nine
orders of these celestial spirits — Cherubim, Seraphim,
Thrones, Dominions, Principalities, Powers, Virtues,
Angels, and Archangels — and these they class into
Three Hierarchies, appointing them their respective
offices in the performance of the word and will of God.

The rabbis and cabalistical writers have defined one
rank of angels — or the Intelligences — as superior to
all the foregoing nine orders of spirits, and which
answer to and are contained in the ten distinguishing
names of God, and are the pure essences of the Supreme
Spirit, or the Divine Diffusion through which the mirific
Word and Will are communicated to the angels and
blessed spirits, and through which providence extends
to the care and protection of Nature.

The first of these divine essences is Jehovah, and is
peculiarly attributed to God the Father, being the
pure and simple essence of the Supreme Divinity,
flowing through Hajoth Hakados, to the angel Metrat-
ton, and to the ministering spirit Reschith Hagalalim,
who guides the Primum Mobile, and bestows the gift
of being upon all things. To this spirit is allotted the
office of bringing the souls of the faithful departed
into heaven; and by him God spake to Moses.

The second is Jah, and is attributed to the Person
of the Messiah, whose power and influence descend
through the angel Masleh into the sphere of the celes-
tial Zodiac. This is the Spirit of Nature, the Soul of
the World, or the Omnific Word which actuated the

ORDERS OP ANGELS. 273

•chaos and divided the unwroug"ht matters into three
portions: Of the first and most essential part was the
Spiritual World composed; of the second was made
the visible heavens or the Celestial World; and of the
third part was formed the Terrestrial World, out of
which was drawn the elemental quintessence, or first
matter of all things, which produced the four elements
of Fire, Water, Air, and Earth, and all the creatures
which inhabit them, by the agency of a particular
spirit called Raziel, who was the ruler of Adam.

The third is Ehjeh, and is attributed to the Holy
Spirit, whose divine light is received by the angel Sab-
bathi, and communicated from him through the sphere
of Saturn. This is the principium generationis, the
beginning of the ways of God, or the manifestations
of the Father and the Son's light in the supernatural
generation. And from hence flow down all living
souls, entering the inanimate body, and giving form to
unsettled matter.

The fourth is El, through the light of whom flows
grace, goodness, mercy, piety, and munificence, to the
angel Zadkiel, and, thence passing through the sphere
of Jupiter, fashioneth the images of all bodies,
Ijestowing clemency, benevolence, and justice on all.

The fifth is Elohi, the upholder of the sword, and
left hand of God, whose influence penetrates the
angel Geburah, and thence descends through the
sphere of Mars, giving fortitude in war and affliction.

The sixth is Tsebaoth, who bestoweth his mighty
power through the angel Raphael into the sphere of the
Sun, giving motion, heat, and brightness to it, and
thence producing metals.

The seventh is Elion, who rules the angel Michael,
and descends through the sphere of Mercury, giving
benignity, motion, intelligence, and eloquence.

The eighth is Adonai, whose influence is received by

19 . _ ,

274 THE EMPYREAN HEAVEN.

the angel Haniel, and communicated throug-h the
sphere of Venus, giving- zeal, fervency, and righteous-
ness of heart, and producing vegetables.

The ninth is Shaddai, whose influence is conveyed
by cherubim to the angel Gabriel, and falls into the
sphere of the Moon, causing increase and decrease of
all things, like unto the tides of the sea, and govern-
ing the genii and natural protectors of man.

The tenth is Elohim, who extends his beneficence to
the angel Jesodoth, into the sphere of the Earth, and
dispenseth knowledge, understanding, and wisdom.

The three first of these ten names — Jehovah, Jah,
and Ehjeh — express the essence of God, and are proper
names; but the other seven are only expressive of his
attributes. The only true name of God, according to
the cabala, is the name of four letters — the Tetragram-
maton — Yod-he-vau-he.

In the exterior circle of the celestial heaven, occu-
pied by the fixed stars, the Anima Mundi hath her
particular forms, answering to the ideas of the Divine
Mind; and this situation approaching nearest to the
Empyrean Heaven, the seat of God, receives the spir-
itual powers and influences which immediately pro-
ceed from him. Hence they are diffused through the
spheres of the planets and heavenly bodies, and com-
mimicated to the inmost center of the Earth by means
of natural law, or the Spirit of the World, that rules
the terrestrial world.

While many ancient authors have contended on the
definition and meaning of the word Nature, yet they
all in reality mean one and the same thing, only giv-
ing different explanations of the same ideas; and if
their, arguments are closely pursued and compared
with each other, they will all tend to show that the
Anima Mundi and the Soul of the Universe is, what
they mean by Nature.

SYMBOLS OF THE ALCHEMISTS.

This volume would be incomplete without the sym-
bols of the Alchemists, as they naturally pertain to
Natural Magic, and occasionally prove of great value.
The London Pharmaceutical Journal, an excellent
authority, gives the symbols we here introduce.

Nowadays chemists write their formulas and work
out their processes by means of symbols, and the
alchemists used also signs and hieroglyphics to repre-
sent the then known elements, metals, and other sub-
stances in common use.

The so-called elements — Fire, Water, Air, Earth —
were represented by special symbols, here represented.
The metals were supposed to be influenced by the
planets to a certain degree, and were represented by
the corresponding signs of the Zodiac. Various other
articles also had their symbols, which served as a
means of shorthand at a period when caligraphy was
little known or employed. Gold, for instance, was
associated with the Sun because of its brightness and
perfection, for it was always held to be the noblest of
metals. The symbol applied to it embodies these
qualities. Silver resembles the Moon in lustre, and
the origin of the crescent needs no explanation. Iron
was dedicated to Mars, being the metal from which
implements of war were made, Mars being the god of
war, probably owing to the blood-red color of the
planet. Saturn was the slowest of the planets, and
lead, being the dullest and most despised of metals,
was therefore accorded to Saturn. Quicksilver was,
of course, most appropriate to Mercury, the messenger
of the gods.

275

276

SYMBOLS OF THE ALCHEMISTS.

Dr. Pereira derives all these symbols from gold
and the Greek cross, taken to represent acrimony the
supposititious substance, which, combined with gold,
produced other metals. Copper, for instance, has the
sign of gold on top, and that of acrimony underneath.
Quicksilver derived its symbol from that of silver on
the top, because of its color, that of acrimony beneath,
and gold between, because gold was supposed to lurk
in all metals. Iron was supposed to contain acrimony
of a different nature from that of the other metals,
being represented in this symbol by the barbed spear-
head. Fire and Water being antagonistic are repre-
sented by the same symbol, one being inverted. Air,
which was supposed to be a modification of fire, has a
modified fire symbol, whilst the fourth hypothetical
element has for its symbol that of air inverted.
These are based on Aristotle's doctrine, which taught
that the four elements had each two qualities, one of
which was common to some other elements.

SYMBOLS AND SIGNIFICATIONS.
Fire. Air. Water. Water. Earth.

Lead. Tin.

Iron. Gold. Copper. Mercury. Silver.

^^ i O g § C

Antimony. Arsenic. Aqua Vitae.

Borax.

To Purify.

Cinnabar. Caput Mortuum. An Oil. Saltpeter. Magnet.

•*^- § @ X.-o% CD A

SYMBOLS OF THE ALCHEMISTS. 277

Sal Ammo- A Gov- To To

niac. Sulphur. Tartar, ered Pot. Sublime. Precipitate.

t ^-'^'i'^

Roman Symbol To To Aqua

Spirits of Wine. for Denarius. Digest. Distill. Portis.

♦%-V DC 8 Y V

Aqua Regalia. Brick. To Calcine. Camphire. Ashes. Cerusse.

^ ^ Q/i ♦♦<^ -E T

Lime. Quicklime. Cinnabar. Wax. Hartshorn.

OG % Ct>t> ^ CC

A Crucible. Oil.

-, Crystal. A Gum. , " . '^

Sublimated Preciptated
Steel Filings. Litharge. To Lute. Mercury. Mercury. Nitre.

</3 ^ $^ 1^ 0

Realgar. / Sal Ammo-

Sand. Soap. Sal Alkali. niac.

Salt. Tallow. Vinegar. Verdigris. Vitriol Urine. Day. Night.

-sir** • -k i^ ^ •••

• • • • •

• • • • • • •

-k ^ •

ii a. -Ct ii -C?

"Sir ^ T^

^ k •

-k ii it it

A MESSAGE FROM THE STARS.

I stood at eventime. The never-ending plain
AH empty looked and void. Yet, as I ^azed a^ain.
An army bivouacked. Unnumbered points of li^ht
Bespoke a force Supreme— invincible for Ri^ht.

THE MAGIC MIRROR.

A Message to Mystics by Direction of the Brotlier-

hood of Ma^ic.

STATEMENT BY THE EDITOR.

The Editor wishes to state, plainly and positively,
that he knows the Art of Magic to be a truth; and,
further, that he knows of the existence of the Astral
Brotherhood of Magic, an occult organization both
here and in the unseen world.

He has received the following Message to Mystics in
regard to the Magic Mirror, that wonderful instrument
so long used by advanced Mystics for communication
between the two worlds, and gives it, as it comes to
him, by direction of the unseen Brotherhood.

To THE Mystics of Earth, the Astral Brother-
hood OP Magic send Love and Greeting:

•

Until the Astral Fire is kindled by the Lord on his
Sacred Altar in Egypt there is work for us to do pre-
paratory thereto.

The chains of centuries, of cycles, and of ages, are
riven at length by their own heart-eating rust. No
bond that comes of darkness can endure the full dawn
of the Day.

To carry this work into full success we must have
true, tried, and capable brothers on the Earth who
will act in concert with us for the uplifting and educa-
tion of Humanity.

No man-made law can set aside or annul the Laws
of Nature. The educated Mystic — who, of all the
children of Earth, acts unselfishlj^ — is Nature's own
true instrument in human advancement. He is the one

279

280 THE MAGIC MIRROR.

who has met and overthrown error and arrogance in
high places, who has denied the Divine Right of
Kings, who has uprooted the rule of the despot and
tyrant, who has lead humanity with the potent weapon
of thought to triumph over superstition and ignorance,
and who will finally be the means of ending the reign
of the Beast who exists only for a time, and times,
and half a time.

Before the truths of our Brotherhood the bonds and
shackles of mankind are destined to melt as snow
beneath the Sun of Aries.

•
••

You need not ask if whether or no you are a Mystic.
Every soul contains within itself the attributes of
divinity. They may be repressed and crucified to the
loss of the soul, or they may be made to bloom, like
'the lotus, to a beauty and power that may set the
more inferior limitations of existence at any length.

Are you selfish? This is the question you should
ask yourself. This is the deep, underlying condition
we most must combat. Can you lay this selfish in-
stinct aside to work for the good of all in place of the
aggrandizement of self? If so, then we welcome you
to our Brotherhood. We reach out to you a hand over
the infinite spaces, from the dim, forgotten centuries,
and recognize you as brother and comrade.

•
••

The reign of absolute justice, truth, and goodness
comes, at length, to every peopled world. To such
culmination the march of mankind is marked with
every vicissitude that the changes of fixed forces may
imply. When such a state has been accomplished the
planetary forces that before indicated so much of sor-
row and suffering are found to be needful to the per-
fect social organization. The force of war is then

A MESSAGE TO MYSTICS. 281

turned into the force of perpetuity, the force of delay
and obstruction and slow decay to the force of steady,
sure and safe advancement.

The Infinite Intellig^ence is also infinitely good. We
cannot judge justly otherwise by a set of limited com-
parisons. All evil in the end becomes either extinct
or developed good.

••

If these words stir thee within it is the answering
cry of the true Ego — the Astral self recognizes the
vibrations of the eternal. It rests wholly with you if
this recognition shall go by unf ruitfully.

If you would act consider well our advice. "Be ye
wise as serpents but harmless as doves. " There is
much in this command. A bulb — before it becomes a
blooming plant — lies secret and silent in the earth.
It finds in this condition its only opportunity of exist-
ence. Antagonistic forces pass it by as it lies hid in
its work of self-development. So must your reason
develop — hid in yourself. Money will not buy knowl-
edge, nor can it destroy knowledge. Mysticism cannot
'be measured with money. Your reason must spring to
life from within. There is no problem too sacred for
investigation, and it is the peculiar province of the
Mystic to desire to reason on all problems with the
utmost carefulness. The health of youth, the energy
that an ardor for truth inspires, mark his movements.
No laggard, no dotard, no waiting, shiftless soul may
hope to overtake the nimble feet of esoteric truth.
The Mystic must possess an intelligence that brightens
with attrition. No obstacle should daunt him, no wall
should bar him, no cord or chain should bind him in
his intellectual development and search for truth. He
should acquire facts as a miser does his wealth — to
hold — his memory his strong box; but, unlike the
miser, he can give of his store and yet retain his all.

282 THE MAGIC MIRROR.

Purity of purpose and of the physical being- is a nec-
essary condition in traveling the rugged path of Mystic
development. "We cannot enter into diseased condi-
tions. We may set those forces in operation that will
assuage deep-seated sorrow and physical suffering,
but we cannot promise to bring music out of inharmo-
nious notes. To try to do so would result in deep
injury to ourselves. Be pure.

The Mystic who lives a pure life, does not dissipate
his forces. The dissolute man does. The unspent ger-
minal forces give the individual a pitrp^e aura, which
envelops him at all points. This is broken down and
destroyed by those acts which result from animal
instincts. With this aura unimpaired the Mystic pos-
sesses the power necessary to the practice of Magic.
Take heed, therefore, that this force is preserved.

•
••

We now propose to indicate the path of communica-
tion. Should you, having filled all necessary condi-
tions, fall short of this end, do not be cast down. To
those who are faithful will be given much. Some other
time — the occasion not now having arisen — we shall
handle this problem. Even if no apparent results
are obtained — persevere, if necessary, for years.

While capacity will mark the degree of advance-
ment of the true Mystic, the principle of co-ordination
will signify the degree of communication. To enter
into such relations with us he must place himself in a
class of vibratory forces that co-ordinate with our
own. To attain this condition he should carefully fix
a practical ideal in his mind of the kind of life a true
Mystic should live. He should examine himself like
he would a parcel of goods, seeking both inferior and
superior qualities, and note each hindrance and virtue.
Then let him plan, like a general, the attack and

A MESSAGE TO MYSTICS. 283

defense of an ideal Mystical life. Having" done this,
live the ideal life. Until you so live, do not expect to
rise. As the ideal life is lived many questions arise,
and we here furnish the answers to a few. Right and
pure thoughts are essential. They will drive away
and destroy all vain and frivolous fancies. Aspire
and you will be inspired. Do the work you find ready
to do; do not defer a good action or a laudable ambi-
tion. The time to do a thing is when the ambition
takes hold of the mind. Then natural ardor sustains
the energy, and a clear conception, undimmed by pro-
crastination, act most effectively for success. Thus
thinJcing a,Tid doing, in the ideal life of a Mystic, you will
make rapid progress to a point where we may be able
to establish communication with you.

•
• •

Having arisen to life you are now in a condition to
seek relations with us through the Magic Mirror. The
wise Mystic makes his own mirror. Not that it can-
not be made for him, but that if be makes one himself
it will more surely co-ordinate with his own person-
ality, and it will not prove a bar to communication
like one impregnated with the selfish and perverted
forces of some other person whose sole object is of a
financial nature. Procure the following materials
with which to make the Magic Mirror:

One 6^x8^ concave glass, free from flaws.
Small amount of turpentine asphaltum.
One pint of spirits of turpentine.
Suitable one-inch hair brush.
A box to hold the Mirror.
Half a yard of new cloth.

The total cost of the above materials shouia not
exceed one dollar. A plush-covered case for the mir-
ror should not be much more. There are no superior

284 THE MAGIC MIRROR.

materials in existence with which to make a Magic
Mirror. The superior mirrors are always dark.

If the size of the Mirror seems too small, one 8x10
may be procured. The turpentine is to clean the
glass and brush with — not to dilute the asphaltum.
The brush should be neiu, like everything else used.
The box may be of cardboard or wood, clean and fresh.
The cloth should be agreeable to the touch and sight.
You may select any color or shade you like best; it is
used to wrap the Mirror with when not in use.

•
••

With these things you will enter a room that has been
thoroughly set in order, free from taint of any kind.
Let the day and surroundings be bright and cheerful,
with nothing to disturb the agreeable conditions.

Now, with a neio piece of cloth, clean the glass well
with turpentine. This is also necessary to make the
asphaltum adhere well to the back. Clean the brush
well, also, with turpentine, some of which may be
poured into a saucer for the purpose. Now carefnlly
coat the convex side of the glass with the asphaltum,
beginning at one end of the glass and working gradu-
ally to the other. Lay the coating on smoothly and
evenly, not stopping for any other purpose until it is
finished. Do not go back over your work. Any im-
perfection in the coating is to be remedied by another
coat on another day — three such coats being usually
necessary to make the glass opaque.

The coating being finished, you will now magnetize
the mirror as follows: With the right hand, held with
the palm about three inches over the glass, you will
describe a circular motion for a minute or so and then
do the like with the left hand. The line of motion
made by the hands will intersect each other, you will
find if you do it properly, on that side of the glass

A MESSAGE TO MYSTICS. ' 285

farther from you, like two wheels running* in contrary
directions. Whatever motions you feel impressed to
make outside of these here specified you may follow
with confidence, as they pertain to your own individu-
ality, only do not try to g"ive any special movement to
the hands for fancy's sake only. The palms of the
hands should be held over all parts of the glass. A
slow movement is better than a fast one, and at times
both hands may be held perfectly still over the ends of
the glass. It is not the movement of the hands that
magnetizes the coating of asphaltum, but the aura of
the individual. The asphaltum is a substance that
will absorb the vital aura in itself, more so than any
other material thing", and the movements of the hands
should be such as will give the substance an oppor-
tunity to absorb the magnetic aura in an even and
orderly manner.

When the magnetic process is finished you will be
well aware of the fact. The hands will feel as though
exhausted — and so they are, their aura having been
absorbed by the Mirror.

Let the mind be actuated by pure and lofty aspira-
tions and desires when you make your Mirror. Let
care and worry and self be forgotten by employing
the mind wholly with the work in hand and the pur-
poses for which the Mirror is being made. It is well
to read this article over carefully, in fact, just before
you undertake the work.

When you have given the Mirror its coat of asphal-
tum and magnetized it as above, you will place it in
the box on the cloth, and set it away to dry, taking
care that it has a place of even temperature, and
where it will be protected from the curious. Tempo-
rarily, a new sheet of heavy paper may be used under
the glass, as some of the asphaltum may run over the
edge and soil the table or cloth. Leave the paper

286 THE MAGIC MIRROR.

sticking to the under edge of the glass, until you have,
on three different occasions, re-coated and re-magne-
tized the Mirror. It will then be found opaque and
ready for use.

This part of the matter being accomplished, you
will cleanse the brush in the turpentine, working it in
the fluid as long as any of the asphaltum remains.
When clean lay it aside for future use. Clean the
china with turpentine also.

•
••

The ideal mystical life must not be relaxed. Keep
it steadily in force. Examine the events of each day
nightly and note every failure and lapse, resolving how
to avoid future lapses of the same kind.

The ideal life will briug you new joys, peace of
mind, and the inspiration of truth and goodness.
You will feel a growth of your soul. The astral man is
now unfolding. As you succeed in attainment so you
you will bring to yourself higher and purer forces and
aspirations. With these comes power — the power that
will some day rejuvenate the world — when each will
give according to his ability and will receive accord-
ing to his capacity.

This unfoldment, this progress, this uplifting, this
power — all these — cometh from within. A legion of
angels might stand ac your beck and call and no result
follow their ministrations. The Ego must unfold from
within. With a heart on fire for humanity, and a mind
aspiring for truth, and a hand eager to engage in good
works — all these resulting from the ideal life — you
need and shall have our companionship.

In the first place you must give us an opportunity to
communicate with you. This calls for certain condi-
tions. You must secretly observe the regular duty of
sitting at certain specified times. We say secretly.

\

A MESSAGE TO MYSTICS. 287

This is for your own protection. The curious should
know nothing of the matter. Set stated times for
developing" in the use of your Magic Mirror. Let
nothing interfere with j^our sittings except sickness or
death. Do not disappoint us if you do not wish to
disappoint yourself. Twice or three times a week is
often enough. Once a week will answer in some cases.
Make your sittings from thirty minutes to an hour and
a half, always commencing to sit at the same time of
day. A neat, comfortable room should be used. No
one else should be present. The mind should be com-
posed, and, above all, patient. Let the room be dark.
You should not be able to see the mirror, though you
gaze at it, or rather into it. Sit comfortably, not
bending forward, holding the mirror in both hands.
If the Mirror is boxed, let the thumbs touch the glass.

As soon as any Mystic is known to be doing this he
is visited by members of the Brotherhood and neces-
sary data secured. His capacity, ability, surround-
ings, vibratory forces, periods of sittings, and other
necessary matters are all carefully noted. A report is
made of this and it is recorded. To establish commu-
nication a brother must be found whose vibratory
forces co-ordinate with the sitter, and who will volun-
teer to be a companion to him and to establish com-
munication with him at stated intervals. Sometimes it
may seem a long while before the right companion is
found. But if the sitter will be patient, regular and
faithful, he may expect that the Brotherhood is inter-
ested in him and keeps him in sight. Many times the
Mystic will be visited by those of us who could not
communicate with him owing to some peculiar physi-
cal condition. We shall note his efforts and will help
to bring him in communication with us.

When a brother volunteers as a companion results
soon come on the mirror. At first a milky film will

288 THE MAGIC MIRROR.

appear — a sort of white, cloudy appearance — which
is the manifestation of the materialization of forces.
This, clearing- away, a star may ]ye seen to travel
across the firmament of the glass. This is the first
sign of success, and the Mystic should preserve his
calmness, and not become too eager for developments.
When these results come you may know that we are
with you; that we have measured you, and have rec-
ognized you. The veil of Isis is about to rise.

Knowing how, you should, if possible, make a Mir-
ror for anyone who desires you to do so. Let them
apply to you through their astral influence and not by
reason of an advertisement. You should never solicit
the making of a Mirror. Should you charge for the
work, you should not ask over five dollars for the
three coats of asphaltum. Make the Mirror invaria-
bly as if it were for your own use, and deliver the one
you make, no matter how much you may have become
attached to it. Instruct the recipient to let no one

handle it but himself.

•
••

The work here undertaken will never end short of
the well-being of Humanity. We care not for color,
clime, or creed. All humanity must be made to know
that they are brethren, and that the only true good of
each lies in the permanent welfare of all.

Those Mystics who endeavor to follow the require-
ments of the Ideal Life as here indicated by the Broth-
erhood of Magic will receive additional information
in regard to inquiries and other matters upon address-
ing the editor in care of the publishers as below.

HAHN & WHITEHEAD,
Postoffice Box 336, Chicago, III.

Deacidified using the Bookkeeper process,
Neutralizing agent: Magnesium Oxide
Treatment Date: Nov. 2004

PreservationTechnologies"

A WORLD LEADER IN PAPER PRESERVATION

1 1 1 Thomson Park Drive
Cranberry Township, PA 16066
(724) 779-21 1 1